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Rev. Joshua E. Wills, D.D., 
Pastor of the Pittsgrove Baptist Church. 



HISTORICAL SKETCH 



OF THE 

PITTSGROVE BAPTIST 
CHURCH 

Daretown, Salem County, New Jersey 

By 
REV. JOSHUA E. WILLS, D. D. 

Author of 

The Church Founded by Our Lord Jesus; The Believer's Manual on Baptism; 
Christian Stewardship, or, How Much Owest Thou My Lord? Satan a 
Personality; Historical Sketch of the Second Baptist Church, Baltimore, 
Md. ; Let Your Light So Shine; Diotrephes, or The Bad Deacon; Moved 
With Envy; Helping The Ungodly; A Church Contrasted With "The 
Church;" Joy in Believing; Triumph and Glory; Infidelity and 
Atheism, Both Ancient and Modern; Bible Stories for Young 
and Old; The Parson That "Nobs and Bobs" a Bit; The 
Chained Bible; Protestantism Before and After the Reforma- 
tion; Sprinkling Not New Testament Baptism; Sabbath Not 
Sunday; The Good Shepherd; Are You a Christian? 
Snouty's Conversion; Happy Jack; Mary Did It; "Oh! 
Sir, That's My Mother," "Flabby Nell;" "Light in 
Ireland;" "Out of Stony Grief ;" "The Evil Tongue;" 
"An Incident and a Co -incident;" "Think on 
These Things;" "Slander and Its Penalty;" 
"Dr. Isaac Watts and His Contributions to 
Hymnology," etc., etc. 



' PHILADELPHIA: 
HARPER PRINTING COMPANY 
1915 



^p 6 



Copyright 1915 

BY 

Joshua E. Wills. 



NOV 12 1915 



f - 

16463 



>H*> / i 



PREFACE. 

THE author desires to say to the reader, that 
in the early history of the Pittsgrove Bap- 
tist Church there were so many occur- 
rences, in those formative days of our Colonial 
life and times, associated with the little company 
of constituent members that originated and organ- 
ized the Pittsgrove church, the author is encourag- 
ed to believe that his efforts will prove acceptable, 
interesting and entertaining. It is to be borne in 
mind that many of the officials and persons of note 
who held office and appointment under the Brit- 
ish Crown, were identified with the movement that 
developed into an organized church in the Xew 
World for the spread and maintenance of the 
Gospel Truth, agreeably to the New Testament 
and order of the Apostolic Church 

Many of those early settlers of our Colonial 
days gladly left their homes and firesides in the 
Old World, to seek in the wilds of the Xew 
World an asylum freed from the oppressive and 
arbitrary laws, both civil and ecclesiastical, so 
characteristic of those times, in order that they 
might worship God unmolested and agreeably 
to the dictates of their conscience and in the full 

iii 



iv PREFACE 

enjoyment of witnessing to the '"faith once deliv- 
ered to the Saints." 

Those British Colonials were staunch and true 
to their convictions, and supported the cause of 

American freedom with an heroic, self-sacrificing 
devotion only equalled by their love of soul liberty 
and the maintenance of those distinctive Gospel 
truths of "One Faith. One Lord. One Baptism." 

The Pittsgrove Baptist Church life antedates 
the Bevolutionary days, and is a standing witness 
of the changed conditions so splendidly effected 
by our forefathers in ITT 6. The earmarks of the 
Colonial era are found in the church records, 
which have been well preserved, notwithstanding 
the fact that Baptist church clerks, as a rule, give 
so little attention to preserving the records and 
minutes of our local churches. The splendid re- 
cord of marriages, conversions, baptisms, and the 
references to those who "fell on sleep" are as 
unique as they are authentic and well recorded. 
The discipline of the church evidently was main- 
tained, the failures and delinquencies of the mem- 
bers were given attention, and commendation ex- 
pressed for the faithful. 

Should the reader feel that the author uncovers 
unnecessarily the past doings of the authorities, 
civil and ecclesiastical, both on the continent- and 
in the British Isles, the author would ask charit- 



PREFACE V 

able indulgence, because it is believed the reasons 
should be given why the settlers crossed the path- 
less Atlantic to seek a home in the Xevr World, 
free from the oppressive tyranny of the authori- 
ties. The facts of history are the author's only 
apology. 

Joshua E. Wills. 



AUTHOR'S NOTE. 

THE publication of this little historical 
sketch of the Pittsgrove Baptist Church 
is made possible through the generous 
financial contributions of the friends and rela- 
tives of "dear ones" who have "fallen on sleep/' 
many of whom are resting from their labors in 
the little cemetery that surrounds the "Old Brick 
Meeting House/' the sanctuary so sacred to the 
memories of bygone days, the old scenes, where 
the familiar faces were seen, with pleasant smiles, 
and voices that were raised in praise of Him, 
Whom they loved and served 

Among the number worthy of special notice 
who have encouraged the author, and to whom he 
feels especially indebted, is Mrs. Hannah J. Wat- 
son, daughter of John S. Elwell, whose love for 
and interest in the welfare of the church, was 
ever shown by his generous response to its finan- 
cial needs in the days of yore. 

Acknowledgment is also due to Miss Hannah 
A. Sheppard, for her invaluable assistance in 
placing in the author's hands much historical 
matter which enabled him to trace the connect- 



vn 



Viii AUTHORS NOTE 

ing links in the chain of events in the historic 
life of the church 

Further, special notice should be made of the 
indefatigable labor and loving service rendered by 
the late Ebenezer L. Sheppard, Esq., whose pains- 
taking, intelligent efforts while Church Clerk, 
were united with splendid business-like methods in 
keeping the church records, which are as compli- 
mentary to his ability, as they are commendatory 
of his fidelity. 

The author again, in a closing word, wishes to 
express his appreciation for the cordial co-opera- 
tion of any and all who assisted, by word or deed, 
in launching this little volume on the crest wave 
of the literary sea, and bidding it "Bon Voyage." 

Joshua E. Wills. 



THE ORIGIN AND HISTORY OF THE PITTS- 
GROVE BAPTIST CHURCH OF DARE- 
TOWN, SALEM CO., NEW JERSEY. 



CHAPTER I. 

"T TISTORY," said the learned historian 
II Robinson, "which ought to record truth 
and teach wisdom often sets out with re- 
lating fiction and absurdities." Never was a sen- 
tence more true, nor a truism more necessary to 
be borne in mind; and especially is it the case 
when one is engaged in narrating the origin and 
history of an organization that is endeared to the 
narrator by those peculiar endearing ties of the 
Pastorate. 

The history and origin of this venerable church 
dates back to those remarkably stirring formative 
times of our American Colonial days when the 
Colonies were beginning to assert those God-given 
rights and distinctive principles characteristic of 
the early colonist that finally developed into that 
greatest achievement in human history, the Eman- 
cipation Proclamation of Independence of the 
American Colonies; and that further revealed to 



10 HISTORICAL SKETCH. 

the long-suffering, enslaved peoples of the Old 
World the value and imperative need for Soul 
Liberty in order to a right relation toward God 
and man as expressed in the masterful Declaration 
of Independence which has since become known 
throughout the civilized world as the first step in 
the moral, civil and religious uptrend of un- 
shackled liberty for all men of every clime. It 
was during those trying formative times of our Na- 
tional history that the Pittsgrove Baptist Church 
was organized while the clash so marked and char- 
acteristic of those days of distinctive differences 
between the naturalistic and super-naturalistic 
schools of thought were arrayed in such striking 
contrast against one another and the civil authori- 
ties were engaged in resisting the onward march 
of the new thought of personal freedom for every 
man. It was amidst these manifold changing con- 
ditions that the little company of Baptists felt 
moved upon by the Spirit of the Lord to effect an 
organization for the more effective furtherance of 
the Kingdom of God in this portion of the newly 
settled territory. 

These Baptist folk, true to their conviction, felt 
the imperative need of securing a suitable central 
location, easily accessible to the scattered com- 
munity, of a building site upon which a meeting 
house could be erected, where the ordinances of 



THE PITTSGROVE BAPTIST CHURCH. 11 

the sanctuary could be presented and maintained 
agreeably to the New Testament teachings; and 
further, where the ministry of the Gospel could 
from time to time be enjoyed by the believing com- 
pany "that looked for His appearing/' 

The settlers in this section, in common with all 
the townships in this and adjacent States, wishing 
to do honor to the memory of the gTeat English 
gentleman, William Pitt, who was the friend and 
sympathizer of the Colonists in the dark hours of 
their struggle for freedom, honored the neighbor- 
hood by naming the church the Pittsgrove Baptist 
Church. It might be worthy of note to say that 
to no man was the cause of the American Colon- 
ist so near to his heart as it was to this illustrious 
English statesman who ruled his own country 
solely by the superiority of his genius. Integrity, 
disinterestedness and patriotism were united in 
him with indefatigable industry, promptitude and 
sagacity. AYilliam Pitt used his co mm anding po- 
sition and eloquence for the American Colonists 
in their darkest hour of trial. He was bold in his 
utterances against sending troops to slaughter his 
American brethren, and defiant in his attitude to- 
ward the British monarch and all the monarchical 
system. His speeches were only equaled in their 
eloquence by their warmth of sentiment expressed 
toward the Colonists. Thus all over our American 



12 HISTORICAL SKETCH. 

continent we have a Pittsgrove, a Pittston, or a 
Pittsville, or a Pittsburgh, named in honor of the 
friend and champion of American freedom in the 
great struggle of 1776. 

The history and organization of the Pittsgrove 
Baptist Church is woven and interwoven with the 
early events of this epoch-making era, both in the 
civil and religious realms, not only in our own 
beloved land, but also in those remarkable changes 
that were taking place in the British Isles and 
upon the Continent of Europe ; and just as in our 
own American colonies, men in Europe were bring- 
ing things to pass in the educational, commercial 
and religious thought of the times. Injustice, cru- 
elty and intolerance were giving way to the en- 
lightening influences of a more intelligent, ration- 
al and sensible course of procedure toward man- 
kind everywhere in all the various phases of the 
social, political and religious life of the people. 
Companies of men of strong and striking person- 
ality, with all the enthusiasm born of conviction 
and characteristic of the times, were protesting 
against the unwarranted oppressive measures, not 
to say the gross injustice perpetrated in the name 
of the State. Men wanted the stair-bar forever 
removed of monarchical domination, the injustice 
inflicted upon them by the so-called Divine Right 
of the ruler. The galling yoke of monarchy was 



THE PITTSGROVE BAPTIST CHURCH. 13 

felt to be more and more burdensome, the ringing 
cry that rang throughout the nations was for 
emancipation. It was in evidence upon all sides. 
The long pent-up desire for soul liberty found 
expression in every walk of life, from the draw- 
ing room and social circle to the humble cot- 
tager they longed for a change. The masses and 
the classes were fast awakening to the changing 
condition of the times. Personal, experimental 
religion was especially engaging the attention of 
society in its manifold phases and walks of life. 
Dramatized religion had met, in a large measure, 
its death knell; its die had been cast at the Re- 
formation and a new vision had caught the long- 
ing eve of the thoughtful-minded folk who had 
broken away from Priestism and its accompanying 
errors. The Bible became more and more gener- 
ally accepted and men began afresh to look to- 
ward Him who declared, "I am that I am," the 
living God, the Father of all mankind. This 
philosophical truth, and theological truth, and all 
round truth of the Bible was working mightily 
upon the moral conscience of the times. Men ev- 
erywhere were stirred in their hearts, in their 
outs tr etchings after Him who taught with uner- 
ring accuracy, this is the "way; walk ye in it," the 
way of perfect soul liberty. The scholars and 
metaphysicians of the times, in common with the 



14 HISTORICAL SKETCH. 

theologians, were getting on the right track when 
they began pointing the masses toward the abso- 
lute, undivided, eternal Being, shaped and deter- 
mined by none else, flowing from none else, eter- 
nal, lifted up above the fashions of time, the im- 
mutable Triune God, the Father of all mankind 
who gave His Son in order to bring "many sons to 
glory." This was the leaven that was working in 
the minds and hearts of the people that led to 
the longing for civil, moral and religious liberty, 
so characteristically distinctive in those formative 
days of our xlmerican Colonial life. Our forefath- 
ers were singularly blessed in the happy posses- 
sion in their midst of a splendid galaxy of men 
whose intellectual attainments and moral worth 
stood the peer of any set or class of men, be they 
of the British or Continental schools or courts, 
and among them, in the very forefront was the il- 
lustrious patriot and statesman, Thomas Jeffer- 
son, who had brought in a bill to the Virginia As- 
sembly for the abolishment of slavery. This was 
a very decided and marked step far in advance of 
the times. Men everywhere looked with pro- 
found amazement at what was then regarded to be 
a dangerous and unwarranted violation of vested 
ownership in chattels and estate. Thomas Jeffer- 
son had learned about personal freedom and -soul 
liberty at the Baptist meetings where he was wont 



THE PITTSGKOVE BAPTIST CHURCH. 15 

to attend. Jefferson caught the spirit and be- 
came imbued with the idea and put into tangible 
form the Declaration of Independence. (See 
Semple's History of Virginia). The Baptists of 
Virginia were the pioneers in advocacy of soul 
liberty. They in common with their worthy an- 
cestry believed in and clung tenaciously to these 
distinctive doctrines and principles, all down the 
"Trail of the Ages/' Those Virginia Baptist folk 
at their semi-annual meetings and Associational 
gatherings again and again protested against slav- 
ery, as we shall see later. It was this heroic com- 
pany of Christians that advanced the doctrine of 
soul liberty with such vigor and persistency that 
won the admiration and support of the fa- 
mous man of his times, the foremost Virginian of 
his day, Patrick Henry, who championed the cause 
and challenged the right of man, and further de- 
manded a complete emancipation from the 
shackles of civil and religious tyranny. Patrick 
Henry was the friend of the Baptist folk and the 
unwavering supporter of their distinctive princi- 
ples. 

The Baptists of Virginia adopted the following 
resolution at their general meeting held at Eich- 
mond, August 8th, 1787 : 

"Kesolved, That- slavery is a violent deprivation 
of the rights of nature and inconsistent with a Ke- 



16 HISTORICAL SKETCH. 

publican government, and therefore recommend it 
to our brethren to make use of every legal meas- 
ure to extirpate the horrid evil from the land, and 
pray Almighty God that our honored Legislature 
may have it in their power to proclaim the Great 
Jubilee consistent with the principles of good pol- 
icy." 

This resolution, in this slave-holding State, pre- 
sented at a time when slavery was the recognized 
institution supported by the law and the senti- 
ment not only of the slave-holding community, but 
encouraged by the clergy of the then Established 
Church, is corroborative evidence of the Baptist 
stand for soul liberty even for the poor illiterate- 
slaves. These Baptist folk influenced their neigh- 
bors in the neighboring Colonies and sent dele- 
gates to each of the Associational gatherings. Not 
only did Thomas Jefferson and Patrick Henry 
champion and support those principles, but 
Thomas Madison became imbued with the same 
ideas prior to and subsequent to his becoming 
President of the United States. (See National 
Portraits. Vol. II.) Thomas Jefferson introduced 
his first bill to the Virginia Assembly, July, 1776, 
prohibiting the importation of slaves in the State 
of Virginia, and in June, 1783, presented a bill 
"For the ultimate emancipation of the negroes," 
and again Mr. Jefferson introduced another bill 



THE PITTSGROVE BAPTIST CHURCH. 17 

"Forbidding the existence of slavery after the year 
1800 in the State of Virginia/' (See National 
Portraits, Life and Times of Thomas Jefferson. 
Vol. III.) 

The unquestioned fact is that these Baptist 
folks influenced and molded Mr. Jefferson's ideas 
not only along the line of resisting the slave insti- 
tution, but also gave him the basis for his famous 
Declaration of Independence. 

The Baptist folk of Virginia — notwithstanding 
the severity and flagrant injustice that was con- 
stantly inflicted upon them by the Colonial au- 
thorities aided and abetted by the Episcopal 
clergy who appeared to have been especially se- 
vere toward their non-conforming Baptist breth- 
ren who were holding "forth the Lamp of life" 
and teaching those God-given rights that every 
man should worship God according to the dic- 
tates of his conscience (the doctrine that the 
then reigning monarch of England, that moral 
blot, Charles II, so strenuously and vigorously 
tried to crush out of his domains) — these Bap- 
tists suffered the most brutal treatment, and un- 
warranted and unChristly indignities were in- 
flicted upon them in Virginia by the clergy of the 
Established Church under and by the authority 
of Charles II, King. of England. 

These Baptist folk held a prominent place in 



18 HISTORICAL SKETCH. 

the forefront of every good movement. They were 
leaders in the moral and spiritual uplift of the 
American Colonies, and, indeed, throughout the 
British Isles and upon the Continent in those re- 
markable times. 

These same distinctive characteristics were 
manifested in the settlement of Jersey. The com- 
ing of the Baptist settlers into the Colony was the 
beginning of a far-reaching and significant move- 
ment for the advancement of the Kingdom of 
God. The Gospel, in its beauty and simplicity, 
was preached from house to house. The cold, 
stately, dramatized ceremonialism that has ever 
characterized a State Church was unsuited to the 
sturdy, matter-of-fact Colonist. The ornate pa- 
rade with its accompanying priestism and ecclesi- 
astical millinery found no response among those 
men who believed on Him who taught, "Where 
two or three are gathered in my Name, there am I, 
in the midst of them." These settlers were men 
of strong conviction and felt the imperative need 
of a spiritual religion that taught the gracious 
truths of the Gospel, and gave the assurance to the 
believer that he might enjoy the experimental 
knowledge of God in his soul and rejoice in the 
Lord Jesus as his personal Saviour, and not in the 
so-called number of times they made communica- 
tion or communicated to a dead Christ lifted up on 



THE PITTSGROVE BAPTIST CHURCH. 19 

the man-made altars erected and supported by men 
who loved the world-patterned hierarchical cere- 
monial observances so characteristic of the State 
institution rightly called the "Establishment." 
These Baptist folk who settled in Jersey had heard 
of the ministry of Thomas Patient, the brother 
who visited the Colonies in the early Six- 
teenth century a few years subsequent to the land- 
ing of the Pilgrim Fathers in 1620. Thomas Pa- 
tient preached to the Indians, and the old Co- 
hansey Indian tribe had learned much about "the 
better way'' from this Baptist brother who re- 
turned to the British Isles and wrought a mighty 
and effective ministry among the people of 
Ireland. Of Thomas Patient we shall have some- 
thing more later on. 

The sainted and beloved Thomas Killingsworth 
ministered in Jersey, and soon he began to gather 
in the fruits of his labors. He found many ready 
and willing souls to receive the "Word of life/' 
As he journeyed over the then far-stretching wilds 
of the Colonies he found a ready and cordial wel- 
come into many a log cabin homestead. During 
his ministry of love in those early formative times 
of our history, of Thomas Killingsworth it 
might be truly said he wrought with great dili- 
gence and acceptance among the Colonists. Not- 
withstanding his many onerous duties while serv- 



20 HISTORICAL SKETCH. 

ing on the "Bench/' Thomas Killingsworth was a 

jurist of no small attainments. He served the 
higher courts of the State, doing honor to the le- 
gal profession in addition to ministering in the 
"Word of the Gospel/' A workman that needeth 
not to be ashamed. 

The Isew England pioneers had sought se- 
curity and shelter in the new territory from the 
cruelty and oppressive measures of the Congrega- 
tional anti-prelatist fanatics of that Puritanic era, 
led by that dominating hyper-Puritanical preacher, 
Increase Mather, whose malicious, vindictive, per- 
secuting spirit was only equaled by his personal 
hatred toward all who opposed his fanatical hallu- 
cinations. Hence it is not at all surprising to the 
student of history and the lover of freedom that 
the name of Increase Mather and his son, Cotton 
Mather, should come down to posterity loaded 
with execrations. 

The Puritan preachers were to a very large de- 
gree, in their early history, extreme delusionists of 
the most pronounced type, and all but Satanic in 
their severity and malicious vindictive conduct to- 
ward their religious opponents, and especially was 
it the case toward the Baptist folk, as Obadiah 
Holmes, et al. attest. 

The Anti-Prelatical Congregationalists of the 



THE PITTSGROYE BAPTIST CHURCH. 21 

Mather type have little to boast over their Eoman 
Catholic friends of the "Inquisition/' 

That ultra-Komanist Dunstan was not, in his 
day, any more cruel and severe in his persecution 
of his Protestant opponents in England than were 
the Puritan preachers and leaders of the Massa- 
chusetts Colony toward the dissenters who dared 
to oppose them in their farcical deliverances. The 
poor, unfortunate settlers that incurred the relig- 
ious ostracism and dislike of their Puritanic neigh- 
bors were indeed subjects to be pitied. The tyr- 
annical measures adopted toward the Baptist folk 
of the Colony were only equaled by the energetic 
endeavor of the Anti-Prelatical Puritanical lead- 
ers to enforce them. 

Coercion was the order of the day, in direct con- 
trast to the Baptistic position of conviction. Bap- 
tists have never, during their long trail down the 
ages, coerced, but, on the contrary, persuaded. 
Here is the line of severance and demarcation be- 
tween the Baptistic position and the pedo-Bap- 
tist conception. It was this distinctive phase of 
Baptistic policy and doctrine that appealed to and 
influenced the mind of Patrick Henry, whose elo- 
quence thrilled the hearts of that distinguished 
company that gathered at the Virginia Assembly 
when he declared, for God and homeland and the 
inalienable right of man to worship God unfet- 



22 HISTORICAL SKETCH. 

tered and unhindered by State Church or legal 
enactments. The Prelatical Episcopalians of Vir- 
ginia in common with their ecclesiastical partners 
in error of New England, failed to grasp the new 
thought of the new era and adapt themselves to 
the developing conditions and spirit of the times. 
The antiquated, pre-conceived views of their 
clergy were as foreign to the new order of things 
in the Colonies as were their unscriptural advo- 
cacy of that abomination known as Church and 
State. It was unsuited to those distinctive new- 
born American ideas of religious freedom. The ar- 
rogant domineering spirit of their laws could find 
no congenial lodgement in the hearts of the liberty- 
loving American Colonists. They would have none 
of it, but, on the contrary, welcomed the uplift- 
ing, refreshing, soul inspiring Truth of the Gos- 
pel as presented in the New Testament and 
taught by the example of the Apostolic Church 
and reasserted by the Baptist folk with all the 
ardor and enthusiasm of the Christians who were 
conscious of the experimental, indwelling, revivi- 
fying Spirit of God in the hearts of men. This 
was the type of religion that appealed to and 
won the regard and affectionate esteem of the 
early settlers. 

The Baptists insisted and persisted in their ad- 
vocacy of separation of State and Church. They 



THE PITTSGROVE BAPTIST CHURCH. 23 

would not, or could not, recognize a union be- 
tween the civil and religious authorities. Here 
was the rock that split to pieces the monarchical 
craft that had been carried on the crest wave of 
the Old World only too long. 

The Baptists, true to the New Testament, stood 
the very antithesis to all monarchical interfer- 
ence with soul liberty. Baptists believed and 
taught that apostolic Christianity was a repro- 
duction of the Christ life in the believer, regard- 
less of any and all phases of ecclesiastical pro- 
cedure. 

The settlers of A 7 irginia, many of whom had 
been reared in the "Establishment" and regarded 
the clergy with favorable consideration soon 
awoke to the fact that Church and State was an 
hybrid, and anti- Apostolic in spirit and wholly un- 
suited to the new order of things. The Baptists 
of the Colony were not slow to call attention to 
the imperative necessity of an entire severance 
from all ecclesiastical bondage of whatever sort. 
The Baptist ministers preached throughout the 
Commonwealth and gave force and encouragement 
to the movement for entire separation which hap- 
pily was finally effected and Virginia became free 
from the entangling alliance which had occasioned 
her so much trouble and unrest, and her Baptist, 
and Quaker citizens were freed from the inhuman 



24 HISTORICAL SKETCH. 

treatment they had borne only too long. The his- 
tory of the Episcopal Church in Virginia is not 
complimentary to her piety, to say the least it is a 
sore and blighting blot on her escutcheon. Happi- 
ly for her own good, spiritually and numerically, 
she is now free from State control in Virginia. The 
Baptist folk whost marvelous achievements in Eu- 
rope and all down the trail of the ages for "holding 
to the faith" once delivered to the saints, and to 
the Word of God and the law of Christ as their 
only sheet-anchor, were only too glad to have their 
neighbors in the various communities embrace the 
Baptistic principles of a full and perfect freedom 
for all men, irrespective of their religious affilia- 
tion. They championed their distinctive doctrines 
wherever they went, with the resultant effect that 
churches were organized and communities were 
improved in their moral and religious life. (See 
"Semple's History of Virginia.") 

The golden line that runs through the trail of 
the ages is, one Lord, one Faith, one Baptism. 
Here is the basic ground that gave these early 
Baptist settlers unity and identity. They en- 
joyed one faith; they were not concerned about 
race or place — it was "one faith." A" personal 
faith in the Lord Jesus that gives salvation, and 
with this distinctive message their preachers 
went up and down the land. This was the capti- 









THE PITTSGBOVE BAPTIST CHURCH. 25 

vating Gospel to the settlers and won soul liberty 
for the State and stirred the hearts of those pa- 
triotic men of those remarkable times. 

iJfen of broad minds and strong sympathies em- 
braced with enthusiasm the tried and tested New 
Testament principles and thus encouraged, made 
known their position to the adjoining colonies, 
and they in turn brought to the attention of their 
Assemblymen these distinctive principles of soul 
liberty, when, lo, throughout the land every col- 
ony gave voice and spake to what finally developed 
into and became the great American-born declar- 
ation for freedom and complete emancipation of 
the American people from the British yoke. 



CHAPTEE II. 

T N this day of observation a man would be a 
-*" dull scholar indeed in the school of events 
if he failed to note it was the distinctive 
Baptist trophy of soul liberty that not only paved 
the way, but finally secured our American free- 
dom with the Declaration of Independence, with 
a Constitution taken largely from and embodying 
the distinctive principles of our Baptist polity. 
(See Bancroft's History.) 

Soul liberty was the slogan, the battle-cry, that 
rang out upon all sides in those Colonial days. 

The entire separation of Church and State was 
effected after the Church had left its impress only 
too long, and her clergy had become magistrates 
and political rulers with the resultant animosities 
which such conditions always provoke. The ec- 
clesiastical, hierarchical institution, the Episco- 
pal Church, had run its limit; its day of doom 
had come. The free liberty-loving Colonists 
threw off the burdensome yoke, when, lo, Xew 
England becomes aroused to the imperative ne- 
cessity of changing the oppressive burden of the 
domination of the Congregational Anti-Prelatist 
fanatics who had ruled with an iron hand the af- 

26 



THE PITTSGROYE BAPTIST CHURCH. 27 

fairs of the Commonwealth, both civil and relig- 
ious. The mantle of the hyper-fanatics, Increase 
Mather and Cotton, his son, had fallen upon suc- 
cessors who were equally removed from the letter 
and spirit of the New Testament doctrine and 
teachings. 

The Baptists of Xew England in Colonial days 
were then, as now, a "worthy folk." They were 
in the forefront of good works and active in the 
spread of their doctrine of soul liberty so that 
the atmosphere was charged and surcharged 
with the thought of liberty. The Koyal- 
ists with their accompanying monarchical 
intolerance and oppressive antiquated ecclesi- 
astical legal enactments were routed completely 
and a new order of the day had been introduced. 
The Spirit of 1776 was thus, though unborn as 
yet, but waiting its deliverance in the lap of the 
Baptistic fraternity. 

The Church militant flung to the breeze her 
banner, bearing on her folds the principles of soul 
liberty. 

In Europe, and especially on the Continent, the 
same enthusiastic spirit was manifested, but fail- 
ed to attain such magnificent triumphs as char- 
acterized the efforts of the American Colonists 
because of their failure in Europe to reject the 
monarchical and despotic form of government. 



28 HISTORICAL SKETCH. 

The people were actuated by the same noble 
spirit. They longed for soul liberty in the cities. 
Everywhere great surging masses were clamoring 
for a change of government, but they lacked in- 
telligent, discriminating, patriotic leaders. They 
had, however, effected some changes in the moral, 
social and religions life, but failed to cut deep 
enough to sever that binding G-ordian knot that 
held so fast together Church and State. They 
were bound in serfdom to the old ideal that had 
held them so long in its clutches. Men and wo- 
men were stirred to protest against the high 
handed iniquitous misrule of the authorities. The 
yoke of their monarchical taskmasters had be- 
come doubly oppressive. The courts were given 
over to vice, and flagrant abuses, flaunted immor- 
ality, and libertinism were characteristic of the 
civil life of those times. 

The so-called religious world was little better, 
if anything, than the secular world. The scanda- 
lous lives of the Established clergy, coupled with 
their ignorance of those fundamental New Tes- 
tament truths and a further desire to entertain 
the impious curiosity of the times by looking into 
and aiding and abetting the magicians and other 
equally objectionable procedures of that corrupt 
era. The politicians vied with the clergy in- their 
opposition to the needs of the common people. 



THE PITTSGROVE BAPTIST CHURCH. 29 

They were a veritable menace to their moral and 
social uplift. The dominating thought of the po- 
litical leaders found expression in their hyper- 
antagonistic attitude toward all that was ennob- 
ling and elevating in the moral and civil life of 
the people. 

The courts of justice were corrupt and senile 
to the last degree. The inhuman Jefferies and 
Walpole left a large following in their wake. The 
common, local judiciary was as flagrantly biased 
in rendering decisions and passing sentences as 
were the higher courts prompt in confirming 
them, and, sad to say, the clergy were only too 
ready to assist by their personal testimony and in- 
fluence in defeating the ends of justice. 

Between the classes and the masses a great in- 
separable gulf was fixed that has ever been char- 
acterized between the European subject and the 
American citizen, the one a mere monarchical 
chattel, a subject; the other a free-born Ameri- 
can citizen, the equal of any and every other man 
in the country. Here is the separating line, the 
cleavage between the free American-born citizen 
and the subjects of some European monarch. 
This was the line of demarcation, to be a citizen 
or remain a subject. 

This Continental tryanny over the civil and 
religious life and thought of the people was in 



30 HISTORICAL SKETCH. 

very many particulars witnessed in the British 
Isles. The authorities supported and encouraged 
by the Crown were disposed to exercise a very un- 
warranted tyrannical spirit toward all the non- 
conforming bodies of Christians. The clergy of 
the English Establishment were little, if any- 
thing, more Christian toward the non-conformist 
than were the Romanists in their day. The atti- 
tude of the Establishment in the days of Laud 
toward their coreligionists is a blot that time 
will never efface. Studied and considered from 
every angle, the Established Church of England 
followed a course of procedure toward their 
weaker brethren as condemnatory as it was un- 
christian. Many outrageous burdens and unwar- 
ranted cruelties were inflicted upon all dissenters, 
especially was it the case toward the Baptists. 
The Episcopal Church of England had robbed 
their Boman Catholic progenitors of their ecclesi- 
astical structures. The splendid cathedrals and 
other church edifices had been appropriated with 
a spirit more worthy of the pirates carrying the 
black flag and skull and cross bones, than as the 
professed servants of the Lord Jesus Christ. The 
Establishment confiscated the property and ap- 
propriated the ceremonials of the Boman com- 
munion with a disregard of all and every sem- 
blance of common decencv. The Establishment 



THE PITTSGROVE BAPTIST CHURCH. 31 

imbibed only too strongly the spirit of her 
founder. Bluff Harry VIII, an( i Wltn character- 
istic effrontery tried to bluff the world by claim- 
ing to be the Apostolic Church. Contrast her 
history with the history of the Apostolic Church. 
See if she bears the ear-marks of the true apos- 
tolic succession. Does she not ring out a false 
note in her clamor for recognition in the light 
of her spirit and dealings with her opponents? 
The ''•Establishment" is a semi-religious, political 
organization, conceived and founded by Bluff 
Harry VIII. Of ultra-matrimonial notoriety. 
thus founded by her founders, she has carrier! 
on her trade of appropriation of ceremonials and 
service distinctly Eoman Catholic. The Estab- 
lishment continues her old methods of ecclesias- 
tical pilfering by taking under her wing the Rom- 
ish mass and other celebrations, such as the per- 
petual light, genuflections, confessions, etc., all 
of which she declares in her Book of Common 
Prayer to be "vain things, vainly puffed up." The 
old sign board on the forks of the road, con- 
structed by this ecclesiastical-political organiza- 
tion, the Establishment, will not be removed un- 
til she confesses her sin of pilfering, and restores 
her service agreeable to the order of services in- 
stituted by the Apostles. (See The Iniquitous 
Royal Warrant of May 29th, 1660.) 



32 HISTORICAL SKETCH. 

It must be admitted in all common fairness 
that the English Protestant Episcopal Church 
played the ecclesiastical pirate with an unblush- 
ing effrontery on their Soman Catholic country- 
men in England by their flagrant confiscation 
and appropriation of both property and 
ceremonial observances. With this in mind 
it was not at all surprising that the Col- 
onists of Virginia protested against this im- 
ported ecclesiastical hybrid being saddled upon 
them. Their intolerance was so manifested to- 
ward all other bodies of Christians who opposed 
their hierarchical pretensions and unwarranted 
interference with the civil affairs of the Colony, 
led to the rupture and its final overthrow. The 
conscience and scruples of the non-conformists 
were so outraged by this course of procedure and 
by the officialism of the clergy of this prelatical 
institution that Thomas Jefferson, in no uncertain 
language, denounced it, ably assisted by that 
prince of orators, Patrick Henry, whose eloquent 
appeal for justice and equity for all the Colonists 
led to the splendid victory that -has ever since 
been enjoyed in old Virginia. 



CHAPTEE III. 

IN England the non-conformist became encour- 
aged and emboldened under the leadership 
of Cromwell and bade fair to continue for 
many years, but at Cromwell's death, a revived 
monarchical wave swept over the British Isles 
fanned by the smoldering embers of the anti-Be- 
formation spirit, assisted by the hyper-ritualistic 
wing of the Establishment who held and clung 
tenaciously to the Eomish formulae, while receiv- 
ing the emoluments and benefits of the so-called 
Eeformed Church exchequer. 

These ritualistic, anti-Protestant clergymen ex- 
ercised a marked influence on the religious 
thought of their times and were largely responsi- 
ble for the hyper anti-evangelical spirit that was 
so much in evidence during these days when men 
and women were striving to secure their God- 
given rights. 

The clergy of the Establishment were monarch- 
ists. Their Bishops received their appointments, 
not from the Church but, on the contrary, from 
the Monarch irrespective of his moral or religious 
belief or character. The English Monarch is the 
head of the Established Church of England, and 

33 



34 HISTORICAL SKETCH. 

Parliament makes her laws. Bluff Henry gave 
the first Protestant Episcopal Bishop his creden- 
tials. Cranmer, like his King, had two wives and 
an institution so founded and organized by such 
characters could hardly be expected to deal other 
than as she did toward the non-conformists, in 
general, and the Baptist Christians in particular. 
Piety was at a discount. Eeligion a mockery. 
Possibly at no time in the history of the British 
people was there such a low ebb and flow of the 
Gospel tide. Men and women were given over to 
amusement: the Lord's day abolished and a sub- 
stituted day of pleasure for the masses and the 
classes aided and abetted by a roistering clergy. 
(See Macaulay's and Humes' History.) 

True religious people found it impossible to 
harmonize the condition of affairs then existing 
with the Gospel of the Christ. The conduct of the 
leaders was incompatible with the Kingdom of 
God, and could not be reconciled any more than 
two chemicals, as nitrogen and iodine — they were 
as wide apart as the two poles Then, indeed, was 
"spiritual wickedness in high places/' 

It was in such timyes and environment the 
Baptist folk emphasized their principles and doc- 
trinal beliefs. Their preachers attracted atten- 
tion and incurred the vindictive hatred of the 
Established clergy. Bunyan, from his jail win- 



THE PITTSGROVE BAPTIST CHURCH. 35 

dow in Bedford, had aroused attention, and men 
and women of godly life began the ministry of the 
Word. The Gospel in its purity became the at- 
tractive feature and organizations were being ef- 
fected throughout the realm. Xew and various 
agencies were employed for making known the 
doctrines "of grace. " Street preaching became 
popular and evangelistic effort was becoming gen- 
eral. The atmosphere was changing and educa- 
tion was becoming more general. Little groups 
were meeting for the study of the Scriptures 
which had been so long neglected. The old 
worldly Sabbath desecration, of bull baiting and 
cock fighting, so common in the public place, gave 
way to little groups of earnest, sincere men 
and women longing for the Truth of the Gospel. 
The black night of irreligion had streaks of 
hopeful Gospel dawn bursting through, and in the 
forefront of this great awakening were the Bap- 
tist folk who not only in England were proclaim- 
ing the Truth of the Gospel, but in Ireland, in 
the wake of Cromwell they followed, scattering 
far and wide the story of the Cross of Christ. 
They made their distinct contribution of a repro- 
duction of the Gospel idea of liberty. 

The Baptists stood like a solid phalanx against 
all the shallow pretences of a man-made and a 
man-evolved system of salvation through and by 



36 HISTORICAL SKETCH. 

a dramatized ecclesiastical function performed 
and mumbled by a celebrant at an altar patterned 
and fashioned of man's designing. This was the 
burden and protest of the true ministry against 
innovations that savored of the letter of man, but 
not of the Spirit of God, a liberty of soul in wor- 
ship and a conscientious recognition of the inalien- 
able rights of all men. 



CHAPTEK IV. 

IT is but fair to the reader that a clear and in- 
telligent presentation be made of the origin 
and position maintained by the English 
semi-ecclesiastical, political organization known 
as the "Establishment." 

The supremacy of the English monarch, in both 
the affairs of Church and State, is unquestioned, 
and an undisputed fact of history and admitted 
by authorities both civil and ecclesiastical. 
Henry Till, founder of the English Church (See 
Macaulay and Shores History.) Henry assumed, 
and was supported by the prelates and dignitaries 
of the Eeformecl Church in all his claims to be 
head and founder of the English Church. When 
Clement YII, Pope of Eome, excommunicated him 
because of his conduct toward his wife, Queen 
Catherine, the Bishops and clergy at Canterbury 
declared Henry Till to be the protector and su- 
preme head of the Church and clergy of Eng- 
land, and subsequently the English Parliament 
ratified the action of the Bishops at Canterbury 
in convention and by the following Parliamentary 
enactment which became the recognized law of 
the English realm. The enactment was effected 

37 



38 HISTORICAL SKETCH. 

and ratified in 1531 and continues in force to this 
day. 

Copy of enactment : 

"Archbishops, Bishops, Archdeacons and other 
ecclesiastical persons have no manner of jurisdic- 
tion ecclesiastical left by, under, and from his 
Royal Majesty, and that his Majesty is the only 
supreme head of the Church of England and Ire- 
land to whom by Holy Scripture all authority and 
power is wholly given to hear and determine all 
manner of heresies, errors, vices and sin what- 
ever, and to all such persons as his Majesty shall 
appoint." (Statute 37, chapter 17, Parliamentary 
Enactment.) 

This was the Church, or ecclesiastical political 
organization that set up a branch, or offshoot, in 
Virginia to "have and to hold" the religious con- 
science of the Colonists, and dealt with Baptist 
Christians with such a high handed intolerant 
spirit. It is no wonder, indeed, that the Roman 
Catholic Bishops and clergy of England preferred 
not to serve in an institution so organized and 
founded with such a recognized head as Bluff 
Henry, who was a murderer, adulterer and all- 
round bad man. (See Macaulay's and Humes' 
History.) 

The Establishment with all its boasted claims 
of apostolic succession cannot get past the stair- 



THE PITTSGROYE BAPTIST CHURCH. 39 

bar in the way of the Historic Episcopate placed 
by Henry VIII. The missing link of the "nags- 
head" is wanting; the chain is incomplete; the 
political ecclesiastical organization founded by 
Henry is not the Church of the pre-reformation. 
Those "dear brethren of the separation" cannot 
forge or weld together the separated joints on the 
anvil of their doctrine of reapproachment. Their 
hierarchical pretenses to the Historic Episcopate 
will not endure the test. The "Hall Mark" of the 
true Church is wanting. 

The facts of history and the legislative enact- 
ments of the British Parliament are only too evi- 
dent. The Eoman Catholic communion have here 
the burden of proof. The argument that the Es- 
tablishment is the Church of the pre-reformation 
will not pass muster at the bar of historic inves- 
tigation. 

Think, if possible, of the unthinkable state of 
affairs that a man of the type and calibre of this 
moral blot, Henry VIII, whose whole life was a 
moral stench to all right-thinking people should 
be the head of the Church of Christ in the British 
Isles. It is appalling. The spirit that character- 
ized its founder, permeated the organization, and 
his pastmaster. In tyrannical oppression Arch- 
bishop Laud well represented his sovereign au- 
gust miaster in his dealings toward the non-con- 



40 HISTORICAL SKETCH. 

formists of his day. The training of the clergy 
led them to give shape and direction to this "hy- 
brid" that has masqueraded before the world 
under its lordly pretension of being "The 
Church." The clergy led and were in the fore- 
front of the "baser sort" in their attacks on the 
non-conformist in Britain. The scourgings and 
public whippings of the Baptist preachers re- 
ceived the approval of the ecclesiastical digni- 
taries and leaders. The legal enactments of the 
British Parliament, engineered by the clergy of 
the "Establishment," were continued in force 
against all non-conformists in the British Isles 
until 1828, when the obnoxious law was repealed 
against the expressed opposition of the ecclesias- 
tical authorities. These laws had been on the 
statute books of the realm from the days of Queen 
Elizabeth, and they demanded of every office 
holder that he should be a communicant of the 
"Establishment." The liquor interests of Brit- 
ain have always had a large, if not the controlling 
interest and influence in the affairs of the 
Church of England. The British Parliament has, 
for many years, been controlled and dominated by 
the brewers and "the trade." Many of the lo- 
cal church wardens in England, even to-day 
(1915), are saloon keepers, keepers of the "Pub." 



THE PITTSGROVE BAPTIST CHURCH. 41 

Especially is this true in the rural life of the 
British Isles. 

Many oppressive measures were in force even to 
a later period against the Eoman Catholic who 
could not hold office under the Crown. 

The Bishops of the "Establishment" had a bill 
passed through the House of Lords, of which 
many of the Bishops were members and formed 
no small numerical part, called the Bishops' bill 
on educational matters, that was so flagrantly un- 
just and oppressive to the spirit of common de- 
cency and the non-conformist conscience that 
rather than submit to such a flagrant violation of 
the English Constitution, as assured by the 
Magna Charta, men and women of good life and 
high religious standing were imprisoned with the 
common criminals, and among these were Bap- 
tist pastors and other Christian workers, and not 
the least was the President of the Baptist World's 
Alliance, Dr. John Clifford, and Eev. F. B. Meyer, 
of London, and be it remembered this iniquitous 
Bishops' bill was in force in 1910, and is still on 
the statute books of the realm, notwithstand- 
ing the protests of the non-conformists whose nu- 
merical strength in the British Isles outnumbers 
the members of the Establishment. Thus from 
the days of its founder, Bluff Henry VIII, all 
along her trail the "Establishment," true to her 



42 HISTORICAL SKETCH. 

world-patterned, man-made and man-evolved 
system has continued in her erroneous arbitrary 
course of procedure, and wherever she has planted 
her banner she has assumed the arrogant, dicta- 
torial spirit of lording it over "God's heritage." 
In the early formative days of the Colonies, as 
witnessed in Virginia and in our times of assum- 
ing to be the Bishop of the State of — , 

rather than the Bishop of the Episcopal Church 
in the State of . The title is unwar- 
ranted and un-American. 

This is the ecclesiastical, semi-political organi- 
zation whose branches still draw their sap life 
from the old trunk. Her numerical strength is as 
a corporal's guard compared with the great evan- 
gelical bodies of Christianity in our beloved land. 
Notwithstanding she continues the effrontery by 
attempting to assume the title of The American 
Church, this is the anti-Am{erican spirit that 
Baptists protest against and assert that a mon- 
archical, hierarchical, ecclesiastical, political in- 
stitution of foreign birth should not be The 
American Church because she is unsuited to the 
spirit of true Americanism which her history only 
too surely corroborates. 



CHAPTER V. 

T^URTHER reference to the prevailing condi- 
■*■ tion in the religious and political life and 

times in Europe, and especially on the 
Continent just prior to the settling in Southern 
Jersey of our Irish and New England Baptist an- 
cestry may be of interest to the reader. It should 
be borne in mind that it was the renascent age. 
The dark night of ignorance was beginning to give 
way to the dawning of the new and better day. 
The era of revived and reviving interest in mat- 
ters civil, social and religious. The sky line of 
human affairs was clearing; the outlook on the 
horizon was brighter because of the "awakening 
day" — the aftermath of the great Reformation. 

The disturbed condition, so marked in the civil 
world, that followed in the wake of Cromwell and 
the restoration of monarchy in England with its 
accompanying adjustment that all but brought 
about another rebellion of far-reaching extent 
throughout the British Isles and the rearranging 
of the map of Europe, the result of the various 
wars that had been waged for so many years, the 
commercial, financial and educational forces were 



43 



44 HISTORICAL SKETCH. 

beginning to adjust themselves to the new order of 
the day. 

Navigation had received extensive notice and 
attention in new lines of commercial endeavor. 
Trade routes had been opened up, exploration 
and exploring parties had embarked upon new and 
venturous undertakings. The return of Sir Wal- 
ter Ealeigh from the land beyond the seas had 
aroused the enthusiasm of the populace. Com- 
merce received a new impetus because of the re- 
turned voyagers with the account of their new 
discoveries. Companies were organized to finance 
undertakings in the Xew World; and men of 
brave and noble impulse were anxious to join the 
new organizations and throw in their lot with the 
little bands or companies of adventurous spirits 
who would risk their all in the projects. 

Changed relations in the corporate life were 
being effected. Changed laws and special legis- 
lative enactments brought about wider and bet- 
ter administrative methods employed. And we 
here have another traffic which was attracting the 
attention of the business life of the nations. It 
was that gross> flagrant blot upon the human es- 
cutcheon and has branded the civilization of that 
era more than aught else — it was the traffic in 
human beings^ rightly called slavery, first led by 



THE PITTSGROVE BAPTIST CHURCH. 45 

the Dutch and quickly followed by the other so- 
called Christian nations. 

Slavery soon became a recognized legal commer- 
cial traffic governed and controlled by laws in the 
various countries especially enacted for the regu- 
lation of the slave traffic. 

The British, in common with the Dutch and 
other countries, engaged in this unspeakable and 
brutal trade in human beings. 

The slave traffic was openly defended and en- 
couraged by the various governments, and re- 
garded as a legitimate source of revenue. 

Companies were formed to explore and develop 
unknown territories in various parts of the 
world. The greed for territorial expansion was 
the occasion of much unrest and the rivalry be- 
tween contending parties led into wars of wide 
and devastating extent. Boyal families became 
embittered and estranged toward one another. 
Court jealousies and intrigue was the order of the 
day. 

Keeping pace with the commercial and indus- 
trial life of the times was the changing condition 
seen in the ever-multiplying religious sects in 
Britain and on the Continent. The Huguenots 
of France, the Eef ormers of Holland, and the Pil- 
grims of England, were all casting about for new 
lands in new territories where they might enjoy 



46 HISTORICAL SKETCH. 

a wider scope and fuller freedom in the observ- 
ance of their distinctive tenets. It was this 
spirit that prompted and led the little heroic com- 
pany to board the "Mayflower," August loth, 
1620, at Southampton, England, to seek a home 
in the New World. 



CHAPTER VI. 

THE sailing of the "Mayflower" down the 
"Solent" from her anchorage in mid- 
stream on that memorable August morn- 
ing in 1620 was the beginning of a new world's 
history. The. nucleus of the great Yankee nation 
was born there. When that little group left the 
old, historic "West Gate/" Southampton, to board 
the "Mayflower" from the Quay, a change took 
place in the great heart throb of the civilized 
world. 

The news of the arrival in the New World of 
the sturdy company of Pilgrims set in motion a 
movement that has increased its momentum year 
by year until to-day, under the blessing of God, 
we have the land of the free and the home of the 
true and brave. 

The little sparks were fanned into a great 
blaze, the quickened pace of unrest in the Old 
World soon began to give expression in tangible 
shape. Ships were built and adapted to the new 
conditions. Charters were granted to the newly 
organized companies to finance their undertak- 
ings. Little groups of hopeful people were gath- 
ering from all quarters who longed for release 

47 



48 HISTORICAL SKETCH. 

from monarchical tyranny. Charles I had been ar- 
rested and imprisoned in the Isle of Wight. 

The great commoner. Cromwell, that indomit- 
able character had been swept into power on the 
crest-wave of popular appeal and had seized the 
reigns of government. Parliament had been dis- 
solved at his authoritative command, and many 
notable changes were effected. Old, antiquated 
customs were set aside and the cringing, time- 
serving clergy of the Establishment were put out 
of their "livings/' 

The Irish massacre had taken place with its 
awful devastating ruin of accompanying blood 
and fire. The religious life of Ireland was seeth- 
ing in the caldron of vindictive, malicious hatred. 
The country was under martial law. The busi- 
ness was prostrate. Want, misery and suffering 
were witnessed upon all sides. The poor, unhappy 
country was the object of pity. The story of the 
frightful massacre of the Huguenots in France, 
on St. Bartholomew's day, was only too bitterly 
repeated in the Emerald Isle. 

The Huguenots that had wandered away from 
their beloved homeland, France, were beginning 
to return and conditions were more hopeful and 
encouraging, when, lo, a change is again made 
with marked and surprising suddenness. The Gov- 
ernment is overthrown and a reign of terror takes 










3 "Z 



. 5 

CM 9 



THE PITTSGROVE BAPTIST CHURCH. 49 

place. Lawlessness and irreligion triumphs over 
the settled and recognized authorities. 

Sir Walter Raleigh, the man of many parts, 
who had traveled to and returned from the New 
World, had paid the penalty of the exacting age 
by his execution on charges preferred against him 
by the authorities. The Gun Powder plot had 
been discovered and Guy Fawkes had paid the 
price of his conviction for attempting to blow up 
the British Parliament while in session. This 
wicked scheme of Guy Fawkes and his co-conspira- 
tors aroused the public mind to white heat and 
filled the authorities with indignation and alarm 
at their Eomish plot. The uprising in Ireland 
was much encouraged by this unfortunate occur- 
rence, resulting in a very cruel spirit of retalia- 
tion being meted out to the poor Irish by Crom- 
well's troops. Wounds were made that time may 
never heal. 

Cromwell's campaign in Ireland is anything 
other than complimentary to his piety. The Em- 
erald Isle was devastated, severe and inhuman 
cruelty was witnessed throughout the beautiful 
land. The severity of Cromwell was only 
equaled by the devastation wrought upon the Irish 
by his troopers. 

The Puritanic piety of Cromwell lacked, above 
all else, common decency, and his conduct toward 



50 HISTORICAL SKETCH. 

Ireland was as condemnatory as it was inhuman 
and as unchristian as it was removed from all re- 
gard for humanity. 

This inexcusable and unsoldierly conduct of 
Cromwell has brought upon his head the execra- 
tions of the Irish mother while she nursed her 
baby. The torch and the sword of Cromwell left 
in its wake a blaze that will last as long as pos- 
terity shall peruse the pages of history. 

The Scotch and English followers of Crom- 
well's campaign in Ireland tried to settle upon the 
confiscated lands, but the Irish nation refused to 
tolerate in their midst the invaders and intruders 
notwithstanding the grants of land were guaran- 
teed by the British Government. The racial dif- 
ference and inborn hatred between the natives 
and settlers made it impossible that any neigh- 
borly union could possibly be effected. Personal 
injury and destruction of property and the cruel 
maiming of cattle was of too frequent occur- 
rence. The village and rural life was unsafe. 
The little meeting houses were attacked and the 
worshipers abused. 

The old spirit of racial hatred was fanned by 
the priesthood who were always the bitterest op- 
ponents of the Crowmjellian invasion. The feel- 
ing in Ireland was intense against the Cromwell- 
ian settlers, and continued for manv years. 



THE PITTSGKOVE BAPTIST CHURCH. 51 

The viciousness of King John, one of the foul- 
est monarchs that ever sat on the English throne, 
whose wickedness led the Barons to demand the 
signing of the Magna Charta, or the unblushing 
tyranny, selfishness, debauchery of Louise XIV 
led to the French Revolution with its watchword 
of Liberty, Equality and Fraternity. So the rule 
of the iron hand of Cromwell wrought its baleful 
effect upon the Irish who resent and despise his 
work and heap execration upon his memory. 

The Baptists in Ireland were made to share the 
attacks because of their following in Cromwell's 
wake, and in common with all other Pro- 
testant bodies of Christians, became the victims 
of this ill feeling. Appeal to the authorities at 
Dublin Castle often added to rather than dimin- 
ished their burdens, while the term "boycotting" 
was unknown, the practices for which it stands 
were only too painfully common, especially in the 
South and Southwest of Ireland. It was in this 
environment midst this state of affairs and sub- 
ject to conditions so provocative and circum- 
stances so trying the little company of Baptists of 
the Clough Keating Church, County of Tipperary, 
lived and struggled to maintain the Gospel truth 
"once delivered to the saints." 

Theirs was indeed a hard and trying experience. 
Many of them were related bv blood to the hated 



52 HISTORICAL SKETCH. 

Cromwellian people. The adults were despised 
and ostracised, the children taunted, and the 
meeting house often stoned by the infuriated 
mobs led on by the priest, but through it all God 
reigned. The cry of the little band was heard on 
high. They knew that man's extremity was God's 
opportunity. The opportune time came. A mes- 
senger of the Lord appeared on the scenes in the 
person of Thomas Patient, the Baptist minister 
who went to Ireland after his visit to the land 
beyond the seas, and gave tidings of the doings 
of the old Gospel in the New World. 



CHAPTEE VII. 

THOMAS PATIENT, the Baptist minister, 
was a unique character. Eeference is 
made to him on page 886 in Cathart's 
Baptist Encyclopaedia, and on page 5 of "The 
Past and Future of Baptists in Ireland/' by Rev. 
Hugh D. Brown, MLA., published by the Irish 
Baptist Home Mission Society, Dublin, Ireland. 
May 27th, 1914. 

Believing, as I am led to, that many of our 
Baptist folk resident in New Jersey and elsewhere 
would read with interest the within paragraph, I 
venture to insert it for their profit 

"Nearly 280 years ago two men in Ulster — 
Cornwall and Yerner — caused serious trouble, a 
way North of Ireland men still have, by defying 
accredited authority. This was in ecclesiastical 
matters, and their offense consisted in that they 
affirmed there was no Scriptural evidence for in- 
fant sprinkling. For this heresy in due course 
they were summoned before the Presbytery, but 
one of them disappeared and the other altogether 
repudiated such a spiritual authority. Tradition 
seems to suggest that they came Southward, but 
this much appears evident, that when the Crom- 

53 



54 HISTORICAL SKETCH. 

wellians came to Dublin in 1650 they found, not 
founded a Church of our faith and order. Of 
course their advent meant a great accession and 
stimulant to Baptist principles. With them came 
one, Thomas Patient, who for conscience' sake 
seeking freedom to worship God, had emigrated 
from England and the Anglican Church to Xew 
England and the "Independents." Reading the 
"Old Book" in the woods, and with the wild In- 
dians he found fresh light breaking forth there- 
from, and ultimately conceived it his duty to be 
baptized." 

A course of thirteen sermons preached by a 
learned divine in favor of infant baptism led 
largely to this result, and Patient himself, with a 
touch of dry humor remarks that "at the end of 
the thirteenth sermon he arose and was baptized."" 

The Eev. W. T. Whitley, M.A., LL.D., Hon. 
Sec. of the Baptist Historical Society, London, 
England, under date of April 28, 1915, says : "As 
to Thomas Patient, his career falls into three 
parts. The Colonial .... Edwards say he 

was not suffered in New England 

Crosby has a brief notice of him drawn from the 
manuscript of Stenton, now to be seen at Regent's 
Park. .... Patient signed the London 
Conference in 1644 and again in 1646, being as- 
sociated with Baffin. . . .In 1650 he sign- 



THE PITTSGROVE BAPTIST CHURCH. 00 

ed Heartbleedings, a London Baptist manuscript 
against the Quakers. Next year he went to Wat- 
erford and Killkenny with the army. A letter to 
Cromwell has been printed in the Hansard Knol- 
by's "Confession of Faith/' page 310. He settled 
at Dublin. 

In 1654: he published the Doctrine of Baptism, 
which ran to a second edition. In 1653 he joined 
in the circular letter from the Irish churches 
which precipitated the formation of English As- 
sociations December, 1655, he preach- 
ed a funeral sermon for Mr. William Allen. 
. . . . In May or June, 1657, he joined in 
another letter to be found in Confessions, page 

339 In the Anabaptist Eecantation, 

1660, he is classed as an orthodox preaching Tay- 
lor In 1663 he seems to have been 

at Bristol with Henry Hyman In 

1666 he returned to London and helped Kiffin, 
but died in July. 

Dr. Hugh Brown's "Past and Future of Bap- 
tists in Ireland" agrees in every particular with 
Dr. Whitley's historical narration of the Life and 
Service of the Heroic Baptist Preacher, Thomas 
Patient, who wrought a splendid ministry to the 
Irish Baptist Churches, especially in the south of 
Ireland. 

It is further claimed that Thomas Patient la- 



56 HISTORICAL SKETCH. 

bored with and in company of Christopher Black- 
wood, "the oracle of the Ana-Baptists of Ireland." 
There are unquestioned and indisputable historic 
evidence that these men. Patient and Blackwood, 
founded Baptist Churches in Waterford, Kil- 
kenny, Cork and other parts in Ireland. Thomas 
Patient wrought the crowning labor of his life in 
gathering and organizing the first Irish Baptist 
meeting house in Swifts Alley, London, which still 
exists as a Mission Hall. This Church was the 
final scene of his labor, and from here, in July, 
1666, he entered into his reward. 

Of Thomas Patient's labors and ministry in the 
Colonies no very extensive account is at hand. It 
is understood and believed from the very limited 
documentary evidence available that Thomas Pa- 
tient, after his cold reception at the hands of his 
Puritanical brethren "in ye old settlement, in ye 
New England Colony" he crossed the wilds of the 
territory known as the "Indian Lands," now 
South Jersey, and it is claimed he visited Vir- 
ginia, and on his statement of belief he was 
whipped and driven out of the settlement and 
wended his way back through the "Indian Lands," 
where he, it is claimed, preached the Gospel to 
the Red Men on the waterways and grassy slopes 
of South Jersey. It is further claimed that- the 
Cohansey tribe of Indians, on Thomas Killings- 



THE PITTSGROVE BAPTIST CHURCH. 57 

worth preaching and visiting among them, the old 
men of the tribe, recited in their traditional way 
about the "pale-faced water preacher who had gone 
many moons/' This, in itself, is sufficient for our 
purpose, in view of Dr. Hugh Brown's reference to 
his ministry in "Beading the Old Book" in the 
"woods with the wild Indians." The seed was 
sown, and the harvest was gathered. The various 
Indian tribes that hunted and fished in the woods 
and streams of South Jersey are said to have been 
among the most peace-loving and domesticated 
of our Indian tribes. Evidently due, no doubt, in 
a large measure to the ministry of Thomas Pa- 
tient's reading to them from the "Old Book." 
This old Gospel pioneer scattered wisely and well 
and the fragrance of his memory to the poor be- 
nighted savages is a benediction and blessing to 
the Church in her missionary endeavor. 



CHAPTEE VIII. 

THE IRISH BAPTIST SETTLERS 

DTTEIRG the ministerial life and labors of 
Thomas Patient in Ireland he was privi- 
leged to organize the Church at Clough 
Keating, County Tipperary, and among the com- 
pany of believers there were three brothers, in 
the faith of the Gospel of blood kinship, named 
David, John and Thomas Shepard. These Shep- 
ard brothers had become aroused to the impera- 
tive need for a change not only in their daily toil, 
but for a wider and greater service in the Master's 
vineyard. The opportune moment arrived under 
the good Providence of God. The tidal wave of 
unrest that had been surging over the Continent 
of Europe and Great Britain, had reached the 
green slopes and valleys in Ireland, and these 
three Shepard brothers, of English extraction, but 
of Irish birth, learned about the proposed sailing 
to the New World of Sir Eobert Carr, in 1664, 
with his company of settlers who were to settle on 
lands granted and conveyed to Sir Eobert Carr in 
"Ye Colony between ye see front and the waters 
of ye big streem." This grant of land embraced 

58 



THE PITTSGROVE BAPTIST CHURCH. 59 

several thousand acres and was conveyed by Lord 
Birkley, with the approval of the Crown authori- 
ties, to Sir Robert Carr. 

If tradition and folk-lore is worthy of any ac- 
ceptance whatever, then the old Cohansey Indian 
references to the "pale-faced deep water preacher 
of many moons ago," must be worthy of consid- 
eration. The generally accepted tradition cur- 
rent in South Jersey from its earliest sentiment, 
is that a white man visited among the Cohansey 
tribe of Indians in the early days and preached to 
and lived among them, teaching them about a 
"higher and better life," so that when Thomas 
Killingsworth visited the Cohansey Indians the old 
members of the tribe told him of the "pale-faced 
big speech deep water man of many moons ago," 
meaning the preacher that lived among them and 
it is further claimed that Thomas Killingsworth 
discovered traces among the Cohansey Indians o'f a 
knowledge of the Gospel, and he further testifies 
to the orderly conduct of the Cohansey Indians in 
contrast to some of the other neighboring Indian 
tribes that "were not only wild but vicious in 
their depravity and lust for blood." This "Pale- 
faced, big speak who deep-watered many moons 
ago" to the Indians was none other than Thomas 
Patient, the Baptist preacher, who ministered 
during his travels through the "wilds," while en 



60 HISTORICAL SKETCH. 

route to the Commonwealth of Virginia, and on 
his return trip to take ship on his return back to 
the Old World, in 1639, where he labored the re- 
mainder of his remarkable and beautiful life. 
(See Rise and Progress of Irish Baptist History.) 

The Shepard brothers took up land on terri- 
tory since known as "Old Man's Creek/' where 
they continued to reside until changes occasioned 
their removal to other sections of the immediate 
vicinity and the "regions beyond/' These Shep- 
ard brothers, true to their Baptistic training in 
the spiritual welfare of the community though so 
sparsely settled, they interested themselves in the 
little gatherings of Christians that met at the 
fireside in their log cabin homes and when the 
preacher announced that a movement was on 
foot looking to the organization of a Baptist 
meeting, they, the Shepards were among the con- 
stituent members of the little Baptist Church at 
Cohansey which gathered its membership togeth- 
er, in 1690, the date of the organization of this 
venerable Mother Church of Southern New Jer- 
sey, out of whose spiritual watch-care have been 
organized the many Baptist Churches that en- 
gaged in the work of the Lord in Southern New 
Jersey. 

The Shepard brothers were evidently of a very 
decidedly missionary spirit and in striking con- 



THE PITTSGROVE BAPTIST CHURCH. 61 

trast to the views and sentiments of many of 
their hyper-Calvinistic brethren. We infer after 
reading the old family records and comments 
therein entered in those old documents written 
on parchment bearing the ear-marks and stamp 
of unquestioned credibility. Many of them are 
judgment records and still in the possession of 
their lineal descendants who are, at present writ- 
ing in Christian fellowship with the Pittsgrove 
Baptist Church and other Baptist Churches in 
South Xew Jersey. 

The Shepard brothers had evidently embraced 
Baptist views of truth, characteristic of the re- 
vived times of 1641, which the Baptists of Ireland 
held and taught so heroically. The Shepard fam- 
ily migrated to Ireland from England, and a mem- 
ber of the family was an officer of high rank and 
standing in the Cromwellian army. 

Dr. Hugh Brown, in his "Past and Future 
of the Baptists in Ireland," says on page 4 : "All 
down the long centuries to the time of the Crom- 
wellians the ecclesiastical history of Ireland is 
brimfull of sorrow, declensions and internecine 
strife. Dark days often passed over the land and 
many a bitter persecution swept with a torrent of 
blood over Protestants." 

The noble self-sacrificing Baptist preachers, 
Verner and Cornwell, for their lovaltv to the Gos- 



62 HISTORICAL SKETCH. 

pel truth while ministering through the Emerald 
Isle in those prior-Cromwellian days, saw the Irish 
people respond to the Gospel appeals and many 
splendid trophies of saving grace were witnessed 
among them. In 1635 a great interest was mani- 
fested among the dignitaries of the Church estab- 
lished by law because of the revival and the effect 
on the hearts and conscience of the Irish folk. 
The so-called Patron Saint, the illustrious Pat- 
rick, Dr. Cathcart, in his Encyclopaedia, claims 
to have been a Baptist. So does the dis- 
tinguished Irishman, Mr. John D. G-ilmore, of 
Dublin, stoutly affirm that the great Irish apos- 
tle Patrick was a Baptist, and further states that 
Patrick never taught or practised "infant sprink- 
ling." There were in Ireland all down the trail 
of the ages men, sainted men, who taught the 
Gospel truths, some times in open day, again un- 
der the shadow of night in the secret recesses of 
the mountain clefts or by the humble cottage fire- 
side. 

We of later and better days of free Gospel 
privileges may not, or have not, valued the trials 
of God's heroic witnesses in priest-ridden Ireland, 
but notwithstanding the dark night that hung so 
long over Ireland there were godly men and wo- 
men that "knew the grace of God in truth" and 



THE PITTSGROVE BAPTIST CHURCH. 63 

lived it and taught it everywhere from the moun- 
tain slopes and at the village green. 

It is hard to trace from this quarter of the 
globe through the hazy fogs of past events in 
Irish Baptist history from the religious awaken- 
ing by that prince of Baptist preachers, the illus- 
trious Patrick whose loyalty to Baptistic doctrine 
and principles even his Eoman Catholic admirers 
freely admit down through each successive stage 
in the religious and civil life of the Emerald Isle. 
Yet with grateful recognition of the help of breth- 
ren, the scattered threads of the "Keel Corde" of 
"His anointed*' have been providentially spared 
and preserved so that the chain of evidence, link 
by link, has been welded together affording to 
the novice and scholar alike the unquestioned tes- 
timony that God had His witnesses all down the 
trail. 

Men of rare scholastic ability and sainted life 
whose devotion to the Masters cause have adorned 
the Irish Baptist ministry and gave forth no un- 
certain sound to the "Israel of our God*' in Ire- 
land. The Irish Baptist ministers have with rare 
and heroic fidelity both past and present resisted 
evil and boldly championed for the "faith once 
delivered to the saints.*'* 

Men of strong intellectual caliber and of spirit- 
ual discernment have with Pauline tenacity felt 



64 HISTORICAL SKETCH. 

that they were "set for the defense of the Gospel," 
and in all their trials have witnessed to a "good 
profession" in the name of the Lord Jesns. Their 
contributions to the literary, historic and theolog- 
ical works are of no small order and their preach- 
ing savored of the fervor and enthusiasm of the 
apostolic company. The erroneous innovation of 
baptismal regeneration for helpless infants was 
resisted and the many other so-called sacramental 
innovations of priestism. 

The prophetic mantle with the unction of 
the spirit of these great Baptistic worthies has 
rested upon them in an especial manner. Our 
own beloved Dr. Cathcart, who wrought so dili- 
gently in the sphere of special research and con- 
tributed to our literature the splendid "Baptist 
Encyclopaedia," received his training in the land 
of his birth, and Alexander Carson, LL.D., whose 
contributions are among the best works on Bap- 
tist doctrine. Dr. Carson was regarded as one of 
the clearest reasoners of his day in philosophy, 
history and theology. The trail of Baptist history 
in Ireland has been blazed all along the way, the 
distinctive Gospel order had been accepted, pre- 
served and maintained. There has ever been in 
Ireland a Verner, Cornwell, a Carson, or a Brown 
to hold fast "the word of life" and champion ihe 
Gospel of the grace of God. It was with such 



THE PITTSGROVE BAPTIST CHURCH. 65 

training in the "Love of the Spirit" that the 
Shepard brothers crossed the storm-tossed Atlan- 
tic and early set about making known to their 
neighbors "those things most surely believed 
among us," and as true baptized believers they 
"got busy" about the kingdom and witnessed for 
the Lord Jesus in the "regions beyond." 

These Shepard brothers, with pardonable pride, 
referred to their Christian training in Ireland and 
it is a distinctive characteristic of their descen- 
dants to be of strong and positive Baptistic con- 
viction. It is especially noticeable by their inter- 
est manifested in the Shepard family, by glorying 
in their ancestry. (See Thomas Shourd's "Fen- 
wick Colony.") 

The little Church at Clough Keating lives to- 
day by reproduction in the Baptist Churches of 
South Jersey, while it is true the Mother 
Church in Ireland has ceased to exist and only 
the building remains on the "old spot," a stand- 
ing monument to her past greatness because she 
was a great Baptist Church in her day of power. 
The Eev. Lewis E. Deems, pastor of the Water- 
ford Baptist Church, Ireland, writing me under 
date of December 7th, 1914, calls attention to 
Crosby's History of English Baptists and says: 
"In Vol. 3, page 43, one Thomas Patient is men- 
tioned as having founded the Baptist Church at 



66 HISTORICAL SKETCH. 

Clough Keating, County Tipperary, which in 
1740 had a congregation of between 200 and 300 
members." 

Thomas Warner, Esq., writing me from Dub- 
lin under date of December 12th, 1914, sends me: 
"In writing my successor, Pastor F. W. Tracey, 
asking him to look over the Church books, I no- 
tice 1816 the Clough Keating Church met in Cork. 
I enclose the notice." 

Brother Thomas Warner was the honored sec- 
retary of the Irish Baptist Missions, with office at 
Harcourt St., Dublin. 

Note, I have the pleasure of the personal ac- 
quaintance of Brother Warner who visited the 
United States, and also enjoyed the pleasure of a 
delightful visit to his home and was welcomed at 
his fireside bj^ his father and mother in 1890, 
where I was entertained with the genial warmth 
and hospitality for which the Irish Baptists are 
capable. The within notes furnished by Pastor 
F. W. Tracey, of the Baptist Church, Kings St., 
Cork: 

"Extracts from old minute book of Cork Bap- 
tist Church. First reference to Clough Keating 
is in account of life of a Mrs. Biggs, 3d wife of 
Major Eiggs who formed the Baptist Church in 
Cork about 1653. Mrs. Eiggs was a daughter of 
Mr. and Mrs. Allen, of Killowney Baptist, whose 



THE PITTSGROVE BAPTIST CHURCH. 67 

descendants were for many years of the Baptist 
Church at Clough Keating. Mrs. Eiggs was born 
in 1652 and died in 1741. 

"The pastor of the Church of Clough Keating 
in the year 1764 was Kev. James Xorth. Friday, 
May 23d, 1760. This day the General Association 
of the Baptists was held in Clough Keating, Lower 
Ormond. . . . The congregation at Clough 
K/eating seems to be in a nourishing condition, 
having frequent additions and are at present more 
numerous than any other Baptist congregation in 
Ireland. 

" , 1774. The Church at Ormond being 

without a pastor owing to the death of Eev. James 
North the Association was held at Clough Keat- 
ing/' 

Pastor Tracey further wrote me from Camden 
Place, Cork, Ireland, December 11th, 1914, in 
which he kindly informs me he had written Bro. 
Thomas Warner and also referred me to Mr. C. L. 
Cooke, Ballynouty Thurs, County Tipperary, for 
further information relative to Clough Keating 
Church and its surviving membership. 

Dr. W. G. Whitley states that the records show 
that Thomas Patient, in December, 1655, preach- 
ed a funeral sermon for Mrs. William Allen, in the 
Cathedral at Dublin. A letter is printed in 
Thurloe IV, which "gives an amazing account 



68 HISTORICAL SKETCH. 

of it." This Mrs. William Allen was the relative 
of the Mrs Eiggs to whom reference is made in 
the notes of Pastor Tracey of the Cork Baptist 
Church. 

The little Church at Clough Keating lived not 
in vain. The Gospel seed was sown and scattered 
far and wide. The Baptistic host of Southern 
Jersey and nearby States under the good provi- 
dence of God have been blessed because of the 
splendid contributions made to the cause in those 
formative days of Baptist history in the Colonies. 
The Shepard brothers and their descendants have 
been a splendid contribution to the State. They 
have been in the forefront of every movement that 
has had for its object the mioral and spiritual up- 
lift of the communities. Ireland gave the Pitts- 
grove Baptist Church one of its most sainted pas- 
tors, Eev. Eobert Kelsey, born at Drummore, Ire- 
land, in 1711. 

The Pittsgrove Baptist Church had correspon- 
dence with the Clough Keating Church. As late 
as 1838 a letter of Christian greeting was received 
and a letter was sent conveying the fraternal 
wishes and prayers of the Pittsgrove Church; also 
a copy of our American Baptist Hymnal was sent 
to the Baptists of Clough Keating, with the com- 
pliments and good wishes of our people, thus 
reaching hand clasped hand across the Atlantic, 
binding in faith and love in our hearts the warm- 
est Christian regard. 



CHAPTER IX. 

REFERENCE has already been made to Sir 
Robert Carr, a gentleman of education 
and fine parts, who conceived the idea of 
organizing a company to settle in the New World. 
Little is known of Sir Robert, more than that he 
was regarded with favor and in his relation toward 
his associates he was straightforward. Of his relig- 
ions convictions nothing is known, the prevailing 
idea is that Sir Robert Carr became imbued with 
the spirit of his times and in common with men 
of his stamp and caliber decided to seek posses- 
sions in the Xew "World. Of the grant of land 
and the extent of them reference has already been 
made. 

When Sir Robert appeared on the horizon the 
Shepard brothers evidently gladly joined the com- 
pany formed and set sail for the Xew World, in 
1665 bidding adieu to the Emerald Isle for all 
time. They arrived the same year and settled on 
Old Man's Creek in Salem county, where they 
continued to reside for some years. They identi- 
fied themselves with the Christian settlers for the 
public worship of Him whom they were pleased 
to serve. In the course of a few years it was felt 

69 



70 HISTORICAL SKETCH. 

that sufficient Christians could be gathered to- 
gether of "like faith and order" for the mainte- 
nance of a place of public worship, and for the 
proclamation of the Gospel of the Lord Jesus 
agreeable to the New Testament. 

Cohansey was the place agreed upon because of 
its location and the fact that the majority of the 
constituent membership were residents of that 
locality. It was also the place of Thomas Pa- 
tient's ministry to the "Wild Indians/' to which 
reference has already been made. Cohansey 
formed the nucleus around which all the Baptist 
Christians gathered in those early formative days 
of our Baptist Colonial history. The little group 
was strong in faith and the "fear of the Lord." 

Cohansey was missionary in spirit and the scat- 
tered district was visited by the brethren, assisted 
and encouraged by their pastor, who also labored 
in the "regions beyond." The Cohansey Baptist 
Church was organized in 1690 and under its 
watch-care mjany of the Churches became strong 
and vigorous, and in turn contributed their quota 
toward other struggling interests. Old Cohansey, 
with her splendid record, will ever hold a warm 
place in the affectionate esteem and regard of the 
Baptistic fraternity of Southern Jersey. 

Her splendid constituency composed, as it was, 
of men and women, tried men and women, in the 



THE PITTSGROVE BAPTIST CHURCH. 71 

"furnace of their times/* for the faith of the Gos- 
pel which they honored in their recognition of 
their obligation to their Eisen Lord. "Go ye/' 
was the marching order of the day and Cohansey 
Baptist Church, during her 225 years of witness- 
ing to the truth, is still vigorously maintaining 
her place in the local community and the world 
for the preaching of the Word that the Shepards, 
Keeds, Elwells and a host of others in their day 
rejoiced in. Their heritage is great and the splen- 
did galaxy of men and women that lived and toiled 
have since passed forward to the day when 
the "Eedeemer and Lord" shall say to His chos- 
en, "Come, ye blessed, enter thou into the joy of 
the Lord." " 



CHAPTER X. 

THE early beginnings of the Pittsgrove Bap- 
tist Church ante-date the building of their 
meeting house in 1741. The little com- 
pany of Christians that lived in the sparsely set- 
tled wilds, since known as Pittsgrove, held 
preaching and prayer services in their homes. 
The settlers gathered together and held seasons 
of blessed fellowship "with Him/' their Eisen 
Lord, and as early as 1705 it was felt that ar- 
rangements should be made for a meeting house 
to be erected in their midst, the necessary consent 
and approval of the Mother Church at Cohansey 
was later secured and the location considered, the 
plot of ground selected and committee appointed 
to secure the necessary funds for the erection of 
the meeting house, which evidently began about 
1707 to take on practical and definite shape. We 
infer this from old historic documents in the pos- 
session of several of the families, descendants of 
the constituent membership of the Church. There 
are, in addition, a large number of property hold- 
ers in the neighborhood of Pittsgrove Church and 
vicinity who have in their possession historic docu- 
ments and parchments that are as unique in an 



THE PITTSGROVE BAPTIST CHURCH. 73 

historical sense as they are interesting and in- 
forming. 

The recorded instruments at Burlington and 
Salem afford additional evidence of this fact. 

The descendants of the Shepard brothers and 
of the New England Baptist Christians form- 
ed the nucleus around which other Christians of 
"like faith and order" were gathered and minis- 
tered to by that Baptist nestor of his day, the 
loved and sainted Thomas Kiliingsworth, and 
later by Messrs. Jenkins and Kelsey. With this 
unquestioned testimony there can be no question 
as to the early days of the history of this Pitts- 
grove Church and its later organization and rec- 
ognition. The settlement at Old Man's Creek is a 
matter of State record by the Irish Baptists and 
the further attested and corroborated evidence of 
the headstones that mark their graves in the 
burial ground, which give name and date of 
those who have joined the company on the "other 
side." Then there is the additional corroborated 
testimony as to the credibility of the early be- 
ginnings of the Pittsgrove Church by the settle- 
ment at "Pole," where the old "Koad Side" of 
prior Eevolutionary days is situated and where the 
further evidence is afforded by the fact that prop- 
erty owned by the Church shows in the convey- 



74 HISTORICAL SKETCH. 

ances the authorized stamp and signatures of the 
early Colonial authorities. 

These meetings of the Baptists were conducted 
by and under the direction of Eev. Thomas Kil- 
lingsworth and other worthies of their day. 

The Pittsgrove Church extended an invitation 
to the Eev. Eobert Kelsey to its pastorate in 1741, 
which was accepted and entered upon by Mr. Kel- 
sey, who continued in the pastoral oversight until 
1754, and during the ministerial labors of Eev. 
Eobert Kelsey a substantial meeting house was 
erected and completed in 1743. The ministry of 
Mr. Kelsey was of a far-reaching missionary type, 
which is shown by Mr. Kelsey's having labored at 
Schultown and secured a tract of land of sufficient 
extent to not only afford ample room for the 
meeting house which he erected and completed, 
but also for a burial ground which the recorded 
instruments attest. The Church at Schultown 
property was secured in 1740, three years prior to 
the completion of the Pittsgrove Baptist Church 
building. 

The Schultown Baptist Church was under the 
parental care and oversight of the Pittsgrove 
Church, which the minister of the aforesaid 
Church amply sustained. Mr. Kelsey assumed the 
pastoral oversight of the Schultown Church, ably 
assisted by Brother Jenkins, et al. 



THE PITTSGROVE BAPTIST CHURCH. 75 

The Schultown Church was duly constituted, 
recognized and its pastor ordained and set apart 
to the work of the Gospel ministry in the year 
1782. But prior, as stated, they were a Church 
under the watch-care of Pittsgrove Church as 
early as 1740. 

Schultown Church grew in sufficient numerical 
strength to be empowered and authorized by the 
Pittsgrove Church, which the records attest, "To 
do all business that a Church could do except call 
a person to the ministry and to ordain and excom- 
municate any one." 

The first settled pastor to assume entire charge 
of the Schultown Church was Bro. Antis Se- 
graves, who was ordained by the Pittsgrove 
Church, May 30th, 1782, The record reads as fol- 
lows : "Agreed that Mr. Antis Segraves be or- 
dained and that Mr. Worth, in behalf of the 
Church, to request Mr. Kelsey and Mr. Van 
horn to attend the same. The above ministerial 
brethren attended and Mr. Segraves was ordained 
on May 30th, 1782," 

This Schultown Church met the same fate that 
several other small churches met in those chang- 
ing times, due to many of the membership giving 
heed to "cunningly devised fables." The pas- 
tor, Antis Segraves, had embraced the then popu- 
lar, erroneous anti-Scriptural teachings which 



76 HISTORICAL SKETCH. 

spread over the land, that originated in New Eng- 
land, "TTniversalism," and its poor partner in theo- 
logical distresss, "Unitarianism." The Church 
became contaminated and the old Gospel truths 
of salvation by grace through the blood of the 
Lamb was rejected with the result that Schul- 
town Church, like the churches of the Laodiceans, 
"it ceased to exist." It might have been, it ought 
to have been, but, alas ! it was not. Mr. Segraves 
sowed to the wind and reaped a whirlwind. Schul- 
town Church paid the price and penalty of its fal- 
lacy, "labored in vain," and died a natural death. 

This fad of Universalism that swept over the 
land in those days became known as the Boston 
Theology, but should have been rightly named 
Bumpology. This anti- Scriptural fallacy and de- 
lusion embraced within its following some very 
bright men of considerable platform ability, and 
like all newly advanced theories it attracted con- 
siderable attention, especially among the restless 
spirits of those times. The half-baked theological 
cakes were only too willing to accept the perni- 
cious errors of this anti-Scriptural fad which 
spread so quickly over the territories, leaving in 
its wake its blighting, benumbing, paralyzing ef- 
fects. 

The plain unvarnished fact is, that Universal- 
ism and its co-partner in error, Unitarianism, 



THE PITTSGROVE BAPTIST CHURCH. 77 

wrought incalculable injuries to the cause of 
Christ during those formative times of our Ameri- 
can hist or\\ Men were swept a way from their 
moorings on the crest-waves of this flood tide 
Bostonian Bnmpology. 

Xot only did the Schultown Church and its 
minister suffer from this infection, but the Pitts- 
grove Church and its pastor also became badly 
inoculated with this erroneous anti-Scripftural 
distemper in its most virulent form. Unrest de- 
veloped to a very marked degree and Zion lan- 
guished for several years, owing to this anti-spir- 
itual malady, Eev. William Worth embraced this 
Bostonian Buinpology fad to the undoing of his 
ministerial and pastoral influence not only in his 
immediate pastoral charge, but in the community. 
He lost the confidence and esteem that had been 
accorded him in his earlier ministry and to add 
to the further burdens of the "faithful" few in 
the Church a very decided anti-Baptistic feeling 
developed in the neighborhood. The pedo-Bap- 
tists were free in their criticisms, with the re- 
sult that for a number of years there was lacking 
between the Baptists and their pedo-Baptist 
neighbors that Christian fraternal spirit that 
should ever characterize the various Christian 
communions who claim to be the "children of the 
King/' How much the Baptists were responsible 



78 HISTORICAL SKETCH. 

for this state of affairs does not appear. We are 
safe to say, however, that human nature is the 
same old sin-embruted human nature regardless 
of the cut, shape or style of its denominational 
affiliations or ecclesiastical association. The at- 
mosphere was anything but congenial to either 
parties during the long, dark night of apostacy 
that hung over the Church during the season of 
spiritual declension. 

A new and better day dawned upon the spiritual 
horizon of Pittsgrove Church when Mr. Worth 
ceased his ministrations and ministerial brethren 
broke to the Church "the Bread of Life" and 
preached the Gospel of the grace of God, and 
Zion put away her garments of mourning and at- 
tired in the garments of praise with the trium- 
phant note of victory she began afresh to do the 
things of the Lord, and believers were edified, 
old "pilgrims pressed with vigor on," the sanctu- 
ary resounded with songs of joyous praise, while 
poor sinners came forward telling of the wondrous 
love of the Saviour and the power of the Blood. 

The missionary spirit was revived and all the 
agencies and activities of the Church began to 
put forward their energies. The desert became 
the garden, the dark night of despair gave way 
to the rising sunlight of Hope, and God was -in 
their midst and Heaven came down their souls 
to greet. 



CHAPTER XI. 

THE Church organized and its independence 
was recognized by letters of dismission by 
the old Mother Church at Cohansey, April 
6th, 1771. 

While it is true that Pittsgrove Church called 
a pastor and held services for many years, 
doing all and maintaining the recognized order 
and service of a regular Church and assisting in 
mission endeavor throughout the neighboring 
country and by further authorizing the folks at 
Schultown to organize themselves into a Church 
which the records corroborated, yet notwithstand- 
ing, Pittsgrove was still under the special watch- 
care of the old Mother Church at Cohansey until 
April 6th, 1771, when letters of dismissal were 
granted and the following: 

"We, the Church of Jesus Christ of Cohansey, 
baptized on a personal profession of our faith, 
holding and practicing the baptism of professed 
believers by immersion only, the laying on of 
hands, etc. To those of our fellow members liv- 
ing in Pittsgrove and Pilesgrove and places adja- 
cent, we wish all grace, mercy and peace may be 



79 



80 HISTORICAL SKETCH. 

multiplied through the knowledge of the Lord 
Jesus Christ. Amen. 

"Beloved Brethren and Sisters : These few lines 
in answer to your petition, presented to us at our 
monthly meeting, April 6th, 1771, and, first, we 
do heartily approve of your motion and commend 
your intention of being formed into a distinct 
Gospel Church by yourselves, and we hope and 
pray it may be for your comfort and edification 
and God's glory. 

"Secondly, we consent that our minister and 
elders should go to assist you in that good work 
at such times as you may think proper to ap- 
point, such persons being constituted as are in 
union with us and can be in union and commun- 
ion with one another. 

"Thirdly, we conclude that all such of our 
members as shall join in said intended constitu- 
tion are then fully dismissed from us, so recom- 
mending you to God and to the word of His grace. 
We rest your brethren in the faith and fellow- 
ship of the Gospel. Signed at our meeting, May 
9th, 1771. Signed in behalf of the whole Church 
by David Bowen, Clerk. 

"The members that we dismiss are as follows : 
John Mayhew, Sr. John Dickison. 

William Brick. Cornelius Austin. 

Jacob Elwell. Samuel Brick. 



THE PITTSGROVE BAPTIST CHURCH. 81 

John Mayhew. Frilida Hudson. 

Elanor Mebson. Mathias Dickison. 

Esther Hewes. Phebe Xelson. 

Hannah Elwell. Eabanna Austin. 

Matthew Arons. Eachel Brick. 

Dansannah Garton. 

Signed, D. B., Clerk." 

Entered upon the old Minute Book of the Piles- 
grove Church the above is clearly and very legi- 
bly preserved, and the following is equally in as 
good a condition : 

"According to their dismission we were consti- 
tuted into a regular Gospel Church by ourselves 
by four ministers of the Gospel, to wit, Mr. Stille, 
Mr. Kelsey, Mr. Griffith and Mr. Heaton, on the 
loth day of May, 1771, and we on being con- 
stituted did agree and covenant together as fol- 
lows." 

THE ADOPTION OF THE CHURCH COVENANT 

This Covenant, which consists of ten articles 
was prepared for the Church by their friend and 
former pastor, Eev.Mr. Kelsey, whose interest con- 
tinued toward the Church during his lifetime. M[r. 
Kelsey had closed his pastorate with the Pilesgrove 
Church and became the pastor of the old Mother 
Church at Cohansey. It was as fitting as it was 



82 HISTORICAL SKETCH. 

gracious in Mr. Kelsey to perform this service 
of love for the newly organized independent 
Church of Pilesgrove. The Covenant continued 
in force until the year 1867, when, to more fully 
enter into conformity with sister Churches of "like 
faith and order/' the Manual of J. Newton Brown 
was adopted. 

The location of the first building erected for 
meetings of the Pilesgrove Baptist Church was 
on the public road leading from Daretown to 
Woodstown. It was constructed of logs, the com- 
monly used building material of those days. This 
log building was surrounded with fine old shade 
trees, with quite an extensive burial ground ad- 
joining, to which "all members of the Church 
were entitled at their decease to a resting place." 

This log building, said to have been erected by 
settlers in 1729 was remodeled by the Baptists 
under the leadership of the Baptist itinerate 
preacher. It was a quaint old building, and in the 
early days the settlers sought shelter from the 
Indians that roamed through this section of the 
country. 

The growing congregation, led by their beloved 
pastor, Eev. Eobert Kelsey, replaced the old log 
structure by erecting on the same spot a frame 
building, "well and securely framed together of 
good oak hewed timber." In 1743 this new build- 



THE PITTSGROVE BAPTIST CHURCH. 83 

ing was of considerable dimension and quite a 
pretentions building, being the admiration of the 
Church-going folk for many years. "The young 
swains visited this old Church from all parts of 
the countryside." 

This frame building was used continually by 
the Pilesgrove folk for a little over a century. It 
was removed in 1844 during the pastorate of the 
Rev. Charles Kane who effected its removal. This 
building is still in use upon its present site below 
Yorktown, and used by our colored brethren. 

The fine brick building, now known as the "Old 
Church," was erected during and under the pas- 
torate of the Rev. Charles Kane. This building 
is especially well built. Few, indeed, of the build- 
ings in Salem county of to-day are comparable 
with it. Its bricks were laid in marble dust mor- 
tar, and the building is in every way a monu- 
ment to the builder of the days "Bef o' de war." 

The cost of this building was $2,200.00 in 
those good old times when mechanics earned 87J^ 
cents to a dollar per day, from sunrise to sunset. 
(Thank God, those "'good old times" are long 
since past.) 

The Rev. Charles Kane erected and completed 
this building, which was in use until 1893, when 
the present modern structure was erected, during 
the pastorate of Pastor Myer, on ground pur- 



84 HISTORICAL SKETCH. 

chased in fee in the center of the town. A word 
relative to the present commodious meeting 
house of the Pittsgrove Baptist Church : Situated 
in the most central part of Daretown, within a 
few yards from the station and surrounded by 
its own spacious lawn and parsonage. It might 
be fairly said that few, indeed, of the Baptist 
Churches of South Jersey, or elsewhere in the 
rural and suburban districts, have an auditorium 
equal to the auditorium of the Pittsgrove Baptist 
Church. Built after modern design and equip- 
ment, its pulpit platform and baptistry are of the 
most modern type. The seating capacity is 810, 
with semi-circular pews and amphitheatre in its 
arrangement. Fine stained memorial windows 
with pleasing approaches. The furnishings are in 
old oak, and modern electrical light fittings have 
recently been installed (1914), giving the Pitts- 
grove Baptist folk an up-to-date place for the 
public worship of Him whom they call Lord and 
Master, and whose ordinances are observed and 
administered agreeable to the Xew Testament, 
and as taught by the Apostolic Church. 

A word as to the parsonage, which adjoin? the 
aforesaid meeting house. It is a modern con- 
structed home-like dwelling with ample, roomy 
rooms with sufficient porches and breathing- space 
on all sides. The parsonage was erected and 









THE PITTSGROYE BAPTIST CHURCH. 85 

completed during the pastorate of Pastor Diebert. 
It has a fine garden and stable. The electric 
light was installed in 1914. 

The Pittsgrove Baptist Church is the owner in 
fee of its meeting house and parsonage, and its 
"Old Brick Church" and burial ground free and 
clear of all encumbrance, and with thankful 
hearts, pastor and people unite in one harmoni- 
ous note of thanks and praise unto our God for 
His favor toward us in Christ Jesus our Lord. 



CHAPTER XII. 

THE original parsonage was at some consid- 
erable distance from the meeting house. 
As early as 1762 a committee purchased a 
tract of ground of some sixty acres in extent, sit- 
uated on the public road near the historic 
"Pole," from one John Mayhew, who deeded the 
land to the Pittsgrove Church for the sum of 
eighty pounds, proclamation money, the receipt 
whereof he drily acknowledged, and gave title to 
the following brethren, Jacob Elwell, John May- 
hew, Sr., and John Dickison, in trust for the sole 
use and benefit of such person as shall be minis- 
ter or teacher amongst and for Ihe ana-Baptist 
congregation in Pittsgrove aforesaid and only 
during his official connection with them." 

"From a want of legal authority in said persons 
to receive this trust, it was deemed necessary that 
a deed in confirmation of said trust should be 
made by the surviving heirs of the original grant- 
or." 

"This last deed was given in 1809 by John May- 
hew, Esq., Sarah Worth, Susannah Smith, and 
Lydia Davis, heirs of John Mayhew the elder, to 
Jonathan Elwell, Stanford Mayhew, Samuel 

86 






THE PITTSGROVE BAPTIST CHURCH. 87 

Arons, Uriah Elwell, John Coombs, Joseph Sax- 
ton and John Delap, Trustees of the Baptist Con- 
gregation of Pittsgrove, for the sole use of a min- 
ister of the Gospel of Jesus Christ whilst he shall 
labor for said congregation/' 

In 1771 a comfortable dwelling house was 
erected and other outbuildings were built on the 
parsonage grounds at some subsequent date. A 
portion of the estate was sold, leaving about thirty 
acres for the sole use and comfort of the pastor. 

A committee of the Church, in co-operation 
with the then pastor, deemed it advisable to dis- 
pose of the parsonage and adjoining thirty acres 
of land in order to secure sufficient funds to pur- 
chase a suitable site on a location near the old 
brick meeting and erect a parsonage, which was 
effected in the days "Befo' de war/' After sev- 
eral years it was found that changing conditions 
warranted the erection of the present spacious au- 
ditorium, in 1893, to which reference has al- 
ready been made. The parsonage was unsuited 
in point of location, and in 1907 the present par- 
sonage was erected. 

A word as to the burial ground which has been 
incorporated, and a competent committee repre- 
senting the incorporated corporation and the 
Church, with the hearty co-operation of the pas- 
tor, are taking a lively interest in this sacred spot, 



88 HISTORICAL SKETCH. 

dear to the heart of many because of loved ones 
who are resting there from their labors. This 
burial ground is situated on the main public road 
leading from Daretown to Woodstown, about one- 
half mile from Daretown. It is a beautiful spot 
with its stately shade trees and quiet, picturesque 
surroundings. 

Some rare old stones bear testimony to the 
sainted ones of the long ago. A few have dates of 
the late Sixteenth century, and others of the early 
Seventeenth century. Some of the old head- 
stones have fallen into decay, but none of those 
silent folk are forgotten because of the fragrant 
memory of their lives that ever live in the af- 
fectionate regard and loving esteem of these that 
remain. Here in this quiet cemetery, removed 
from the strenuous life of the busy and active, one 
can see the flowers bloom and the robin run over 
the green, grassy slopes, while the charm of it 
all is one harmonious note of rest in peace. 

ITEMS OF INTEREST CONCERNING THE BUILDING 
OF THE NEW AUDITORIUM 

The first load of brick was hauled by George 
Johnson. The first shovelful of soil thrown out 
of the ground at the excavation of the cellar was 
by Joseph S. Coles, April 11th, 1893. The eel- 



THE PITTSGROYE BAPTIST CHURCH. 89 

lar digging was marked out by Joseph S. Coles, 
Thursday, April 13th, 1893. Those present on 
that occasion who worked well were, Frank S. 
Sharp, Joseph S. Coles, John Doggan, George 
Johnson, Samuel D. White and Pastor Myers. 
Later in the day the force was augmented by 
John Eoach and Bennie Smith, Jr. 

Owing to the heavy rain storm the force was 
laid off until Saturday, April 17th, when three 
horses and carts worked, handled by Samuel D. 
White, George Johnson and John Eoach. The men 
handling the shovels were, Solomon Denelesbach, 
Bennie Smith, David Peacock, John Mayhew, 
Leocus Simpkins, Charles G. Foster, Josiah Her- 
sted, Bobbie Elwell, J. X. Gray, Joseph Cole, Jr., 
and "Senator Wordell" Isaac Pierson. Teams 
belonged to Benjamin Bassett and William B. 
Myers. 

L. M. Johnson complimented the workmen and 
gave a treat of three gallons of lemonade, and 
Clayton Stratton treated to a box of cigars. The 
cellar being dug at about 6 P. M. the party rested 
and all joined in singing the Doxology, led by J. 
K Gray, S.' D. White and S. D. Hitchner. 

The cornerstone was laid on June loth, 1893, 
The building was raised and partly enclosed. The 
services were held in the new building. A tem- 
porary floor and seats were arranged fcr the pur- 



90 HISTORICAL SKETCH. 

pose. Rev. A. H. Sembower, pastor of the First 
Church, Salem, delivered the address, and Rev. J. 
J. Renson, of Woodbury, made a stirring appeal 
for additional funds, and three hundred and 
sixty-one dollars were pledged. The evening ser- 
vice was held at the Old Brick Church, and Rev. 
J. J. Renson and Rev. Dr. Ewing (Presbyterian), 
of Daretown, made addresses. 

The beautiful cornerstone was presented by 
Mrs. Levin Work, and weighed 725 pounds. The 
stone was laid by Pastor Myers, and there was 
placed in it the New Testamient, the National 
Baptist, Denominational and Gospel Tracts, a list 
of the names of those who carted the brick gra- 
tuitously, and dug the cellar, an order of the 
Children's Day Exercises for 1893, a sketch of the 
Building Movement, copies of the New Jersey 
Baptist State Convention, the Elmer Times, and 
the Publication Society, a list of the names of the 
subscribers to the Building Fund, copy of the 
Psalms, copper coin of 1893 and nickel of 1893, 
also postage stamps. 



CHAPTER XIII. 
THE COVENANT OF THE CHURCH. 

THE Covenant of the Baptist Church at Pitts- 
grove, in the County of Salem, and State 
of New Jersey : 
We, whose names are underwritten, conceiving 
it will be for the glory of God and our mutual edi- 
fication to be consolidated into a regular Gospel 
Church, do mutually unite in the following Cove- 
nant : 

1. We do solemnly profess to believe and sup- 
port those doctrines and principles contained in 
God's Word, and set forth in a Confession of 
Faith adopted by the Baptist Association, met in 
the City of Philadelphia, February 25th, Anno 
Domini 1742, 

2. We do solemnly agree to give ourselves to 
the Lord and to one another in the Lord, submit- 
ting to the government of Christ in His Church 
as in II Cor. 8th chapter 5th verse, Romans 15th 
chapter 7th verse. 

3. That each one do agree to pray for our min- 
ister, deacons and fellow members, watch over 
each other in the Lord and if need be reprove, ad- 

91 



92 HISTORICAL SKETCH. 

monish each other agreeably to our Lord's direc- 
tion in Miatt. 18 : 15. 

4. We do solemnly agree to receive the Chris- 
tian admonition of our brethren in the spirit of 
meekness and love. 

5. That we will endeavor to keep the unity of 
the Spirit in the bonds of peace as in Ephes. 4 : 2, 
avoiding all discord and cause of divisions. 

6. We do further engage to attend upon the 
means of grace in public worship upon the Lord's 
day and the meetings appointed by the Church, 
keeping our place in the House of God, not forget- 
ting the assembling of ourselves together as the 
manner of some is. Heb. 10: 25. 

7. We do agree that if in the course of Provi- 
dence we should be removed at a distance from 
this Church and into the vicinity of some other of 
the same faith and Gospel order to take our letter 
of dismission to the end that we may be under 
their care and partake of their Church privileges. 
Acts 18 : 28. 

8. We also agree, as far as our temporal cir- 
cumstances will admit to contribute of our worldly 
substance to the support of him whom God may 
place over us in the Gospel or who may administer 
unto us in spiritual things. I Cor. 9 : 12-13. 

9. We also solemnly agree that in case of dif- 
ference with each other in secret or matters if we 



THE PITTSGROVE BAPTIST CHURCH. 93 

cannot settle it ourselves we will refer the matter 
in dispute to a committee chosen from amongst 
us agreeably to I Cor. 6 : 1-6. 

10. And, lastly, we do in the presence of God 
solemnly agree to the above specified articles, ad- 
hering to them as far as God shall enable us, and 
that whomsoever amongst us deviates therefrom 
shall be deemed worthy of Church censure and 
dealt with accordingly. 

Agreed to and signed by the Church then pres- 
ent. 

DOCUMENTS. 

The records contain the following entry, made 
May loth, 1771 : 

That according to the decision, we are consti- 
tuted into a regular Gospel Church, by ourselves 
by four ministers of the Gospel, i. e., Mr. Stille, 
Mr. Hilley, Mr. Griffith, Mr. Heaton, and we now 
being constituted, did engage and covenant to- 
gether in the following manner : 

First. We give ourselves to the Lord and each 
other, in a Church relation, binding ourselves by 
the law of Christ, not to live according to the lust 
of the flesh nor according to the practices of the 
wicked world, but henceforth to obey the law of 
Jesus, the King .of His Church, and strive to keep 
the unity of the Spirit in the bond of peace, pray- 



94 HISTORICAL SKETCH. 

ing the Lord may accept of us as His Church and 
people and may it be His good purpose to in- 
crease us in numbers, gifts and graces, and that 
we will take the Holy Scriptures to be the rule 
of our lives, principles and practice. 

We promise to keep our places in the house of 
God, both at times of worship and meetings of 
business when God in His providence will enable 
us to do so. 

That we will pray for our minister, elders and 
deacons and our fellow members and for the whole 
Church throughout the whole world, and for the 
success and progress of the Gospel, we will advise 
and exhort one another in love, and reprove and 
admonish one another if we see occasion to do so, 
and if the offending party will not regard such 
private admonition that we will take the Gospel 
rule till we bring it to the Church. 

That we will be advised, ruled, taught or re- 
proved if need be, speaking and acting agreeable 
to God's Word of Truth 

That we will keep the secrets of the Church and 
not divulge anything whereby the Church in gen- 
eral or any of the members in particular shall be 
involved contemptible in the world. 

That we will, according to our several abilities, 
support the worship of God, provide for the pooi 



THE PITTSGROVE BAPTIST CHURCH. 95 

of the Church and contribute toward all the nec- 
essary expenses of the Church. 

That any person or persons proposing to join 
with us shall make the same acknowledgments of 
their faith and of the Scripture, consent to the 
same articles of faith and form of Church gov- 
ernment that we do and enter into our covenant. 

That any person or persons in communion with 
us shall become either loose and wicked in prac- 
tice or craven in principle and prove unruly 
and unteachable after due pains taken by us to re- 
claim them, that then in that case will use the 
power given to us by Christ to disown, cut off, 
and exclude such person or persons from our com- 
munity for the necessary vindication of the honor 
of this Church of Christ 

This covenant was adopted by the Church un- 
animously May 15th, 1771, and the next day after 
our constitution, William Worth and his wife 
joined with us by letter from Mount Bethel, on 
which day the said William Worth was ordained 
as our pastor by the above said ministers. 

The Church of Christ in Pittsgrove in business 
the 20th of June, 1771. 

When John Mayhew and David Mayhew and 
Henry Kelly were received as members with us, 
after which William Worth was chosen as Mod- 
erator, and John Mayhew, clerk. 



96 HISTORICAL SKETCH. 

That we have Communion once in two months. 

That our Communion be on the fourth Sabbath 
of each month. 

That our days of business be held on the Mon- 
day before the Communion. 

Agreed that a house be built on the parsonage 
this season, that John Mayhew speak to a carpen- 
ter for that purpose. 

John Mayhew, Clerk. 

This same John Mayhew held a Commission 
for the Peace at a subsequent date, and was 
known as Squire Mayhew. 

THE FIRST RECORDED BAPTISM 

There are evidences that the ordinance of bap- 
tism was of frequent occurrence among this com- 
munity, but the records, unfortunately, are so 
frayed and worn that it is difficult to give names 
and dates. Doubtless the Cohansie Church has 
kept the records of the names of these converts, 
and the date of their baptism. 

The first clearly stated and legibly recorded 
baptism of converts in the Pittsgrove Baptist 
Church took place June 21st, 1771. The names 
of these two lady candidates were Sarah Harker 
and Mary Johnson. They were received into 
Church fellowship August 25th, 1771. 




O 






THE PITTSGROVE BAPTIST CHURCH. 97 

The first recorded regularly appointed Com- 
munion Sunday was decided at the business meet- 
ing held June 20th, 1771, when the fourth Lord's 
day of each alternate month was agreed upon. 
Thus the Church enjoyed and partook of the 
Lord's Supper, as arranged, until the unfortu- 
nate change of doctrinal view wrought such havoc 
in the life of Pastor William Worth. 

THE FIRST RECORDED EXCLUSION 

The first recorded exclusion of a brother from 
Church fellowship and privileges was November 
19th, 1771. At a business meeting of the Church, 
held on the aforesaid date a brother was charged 
with a misdemeanor. His offense was stated to 
the Church by the pastor who regretted to say 
the brother was proven to have stolen a bar of 
iron from a field in a fraudulent manner, and 
after exhorting the brother to repentance he was 
excluded for a season, until he gave satisfactory 
evidence of repentance. This same brother later 
became the efficient clerk of the Church, and serv- 
ed with great fidelity and acceptance. 

The Church being met on business, when Otis 
Seagreaves was licensed to preach the Gospel, be- 
ing previously called upon trial thereto. June 
9th, 1780. 



98 HISTORICAL SKETCH. 

August 15th, 1780, Sarah Segraves, Ananias 
Sneathen, Eebecca Miller, Sarah Lenord and Kal- 
crin Pauline were received members with us. 

Between this date little of especial interest is 
recorded. The Church met and sustained its reg- 
ular services. Candidates were received and bap- 
tized. During this interval meetings of deep spir- 
itual fervor were maintained until well on to the 
year 1790, when some of the traveling brethren 
of the "Xew-Light-stir" came into Xew Jersey 
from New England. Mfr. Whitefield had labored 
with blessed results, but, unfortunately, there 
followed in his immediate wake a company of peo- 
ple who held very advanced ideas for those primi- 
tive times, and still worse in this same New Eng- 
land was revived that fond delusion of universal 
salvation that swept into its theological mawl 
the Rev. William Worth. The Xew-Light-stir 
brethren, however, were not to be classed or num- 
bered with the Universalists. They were, and 
had, many views in common with the Primitive 
Methodists, and held immersion as the only bap- 
tism. The Xew-Light-stir brethren, after better 
acquaintance with the New Testament teaching. 
were called "New Lights/' and finally entered 
fully into fellowship with the regular Baptists. 
They, in a measure, were not unlike the' young 
man referred to in the "Epistles" who went to the 



THE PITTSGROVE BAPTIST CHURCH. 99 

home of the "Tent Makers" "and was taught a 
better way." 

It is a singular coincidence that the writer 
should have been the pastor of the Second Bap- 
tist Church of Baltimore, Md., and was privileged 
to write the history of that Church. See Histor} 
Second Baptist Church of Baltimore, Md., 1911. 
Published by George F. Lasher, Philadelphia, Pa, 
On page 41 reference is made to Bro. Daniel 
Dodge, from Woodstock, Vermont, New England, 
having been received into fellowship of the afore- 
said Second Baptist Church on January 30th, 
1798, and of his being licensed to preach the Gos- 
pel. 

On page 44 of the book, the following entry is 
made : 

"The brethren being dissatisfied with Bro. Dan- 
iel Dodge's preaching he was unanimously desired 
to desist/' 

Signed on behalf of the Church, 

John Healy. 
John Juden. 

On page 45 reference is again made to Bro. 
Daniel Dodge, who was cited to appear for negli- 
gence, etc. 

On page 47 reference is again made to the broth- 
er. On page 53 still another reference is made to 
Bro. Dodge and of his withdrawal and going to 
another Church. 



100 HISTORICAL SKETCH. 

Now, strange to relate, Bro. Daniel Dodge comes 
to Pittsgrove and preached not only to this 
Church, but other churches in New Jersey. See 
the Minutes of the New Jersey Baptist Associa- 
tion, held by appointment at Trenton, September 
5th, 1820. You will find the aforesaid Bro. 
Daniel Dodge taking active part in the Associa- 
tional gathering of that date. How gracious our 
Sovereign Lord is to His people. A man may be a 
misfit in one place and to another a very efficient 
and acceptable minister of the Lord Jesus. The 
record of Bro. Daniel Dodge for a number of 
years afterwards was good. 

A FINE OLD COPY OF THE BIBLE. 

A King James version was presented to the 
Pittsgrove Baptist Church by a number of ladies, 
both members of the Church and congregation, 
December 9th, 1809. The date of the Sible is 
1808. Published and printed by Mathew Carey, 
122 Market St., Philadelphia, Pa. 

On the fly leaf is the following presentation: 
"This Bible is the property of the Baptist Church 
of Christ at Pittsgrove, kindly presented to the 
Church by the following friends for the use of 
their minister while serving the Church and con- 



THE PITTSGROVE BAPTIST CHURCH. 101 

gregation at their meeting house. December 9th, 
1809/' 

The following are the names of the friends who 
presented this Bible to the Baptist Church of 
Christ in Pittsgrove : 

LIST OF MEMBERS. 

Eachel Brick, Sr. Ann Landers. 

Margaret Elwell. Ehoda Dubois. 

Hannah Waters. Lydia Coombs. 
Sarah Longshore. 

LIST OF CONTRIBUTING FRIENDS. 

Ehoda Mulford. Hannah Elwell. 

Elizabeth Smith. Lydia Paulin. 

Mary Cook. Susannah Parish. 

Mary Hudson. Ehoda Dare. 

The above mentioned ladies, many of them at 
least, are either the daughters or near of kin or 
more closely related to the thirteen sisters who 
made such a splendid and heroic stand for the 
Gospel and Baptistic truth when they felt con- 
strained to protest against the false and erroneous 
teachings and the pernicious course of procedure 



102 HISTORICAL SKETCH. 

that characterized the late ministry of William 
Worth. 

They evidently were like the "Bereans" — they 
studied the Scriptures and acted accordingly. It 
was the faithful women who followed the "Master 
when all the Disciples forsook Him." 



CHAPTEE XIV. 

SCHIS^I AXD DIVISION DEVELOPS. 

THE anti-Scriptural wave that swept over 
the Colonial and American Church life 
during the Seventeenth Century under 
the theological title of the Boston Theology which 
was led by those restless hyper-theological latitu- 
dinarians and egotistical bumpologists of that era 
reached PittsoTOve and vicinity in common with 
other parts of the country, and to be much regret- 
ted worked to the doctrinal undoing of Bro. Wil- 
liam Worth, and some of the brethren of the local 
Church, and to the unsettling of many of the 
membership that led them to seek fellowship in 
the neighboring Presbyterian and Lutheran 
churches, where some of their descendants are in 
membership to this day. 

This schism led to the division and the with- 
drawal of the thirteen loyal sisters who had pro- 
tested again and again most emphatically against 
the Universal Boston theological delusion and er- 
roneous views preached and taught by Pastor 
Worth from the sacred desk dedicated to the 
"whole counsel of God." 

103 



104 HISTORICAL SKETCH. 

A very serious schism, division and trouble de- 
veloped in the Church during the later years of 
the pastorate of Rev. William Worth that occa- 
sioned much unrest and hindered the spiritual de- 
velopment and finally caused a number of the 
members to withdraw from its fellowship. The 
trouble was occasioned by the Eev. William 
Worth preaching and teaching doctrines contrary 
to the Baptist view of truth. A decided division 
arose, some taking sides with the pastor and others 
equally opposing, which resulted finally in a sep- 
aration. The year 1790 witnessed a revival of the 
erroneous anti-Scriptural teaching of universal 
salvation. The movement appeared to have come 
to the surface and attracted the attention of many 
of the English and American ministers simultan- 
eously. 

The rapid spread of this anti-Scriptural fad or 
fond notion followed close in the wake of that 
other equally false teaching which had occasioned 
so much unrest in the theological world of those 
times. The old school ultra hyper Calvinistic 
teaching had about run to seed, and in theology, 
like it is in every other thing that exists in the 
world, men took the other extreme swing of the 
pendulum of theological thought, and among the 
champions of this revived rationalistic, sense-wise, 
man-made and man-evolved teaching was the ven- 



THE PITTSGROVE BAPTIST CHURCH. 105 

erable pastor, Eev. William Worth. He becamo 
very energetic in proclaiming this false insidious 
doctrine both in his public utterance and in his 
private conversation. Many of the male members 
of the Church who were not spiritually minded 
sympathized with Pastor Worth in his so-called 
advanced position and assisted him in his efforts 
to instill this poison into the thought of his peo- 
ple and the community. He led many into skep- 
ticism and unbelief. It is due the Eev. William 
Worth, however, to say that prior to his death he 
repented of his error and expressed his deep re- 
gret for his unfortunate course of procedure. His 
error and connection with this false doctrine led 
to his being deposed from the Baptist ministry. 
He is buried, however, in the Baptist cemetery, 
where a headstone marks his grave. The story 
of his life is, in a word, that of a good man who 
for a season went astray. 

This schism continued in the Church for several 
years. The Church lost its evangelistic note and 
mission. Its ministry was the ministry of impo- 
tence which, alas ! is the experience only too com- 
mon with any and all churches that fail to make 
known the saving grace of the Gospel and suffer 
the torture and blighting corrosion that has ever 
characterized the- cold, formal, anti-evangelistic 
Church. The brethren had forgotten their "first 



106 HISTORICAL SKETCH. 

love." That splendid heritage of joy which their 
sainted progenitors had bequeathed them. The 
very atmosphere of the Church had changed, so 
much so that those who had known its fellowship 
of bygone days could not recognize it to be the 
Church that had witnessed to such a good con- 
fession. The cry of the impenitent was not heard 
or the confession of the repenting sinner. This 
anti-Scriptural teaching of Mr. Worth had con- 
taminated the whole of the male membership. 
Its vicious fallacies had wrought a sad havoc in 
the Church life. Many Baptist folk from different 
States and communities that settled in the neigh- 
borhood were prevented from worshiping in the 
meeting house dedicated to the glory and praise of 
the Lord Jesus. The Church lost its power and 
usefulness to a very great degree in the com- 
munity. It was a season of dark spiritual declen- 
sion. A lighthouse without any light. No Church, 
much less a Baptist Church, can be of service to 
the world and the Kingdom of God that has lost 
its evangelistic note, and yet notwithstanding this 
great and trying experience, with the pastor teach- 
ing false and erroneous doctrine and the brethren 
supporting him in his error, God had His witnesses 
in the persons of thirteen faithful, heroic women 
who remained loyal and faithful to the truths of 
the Gospel through all this trying' ordeal of apos- 



THE PITTSGROVE BAPTIST CHURCH. 107 

tacy and despair. Xo threat or leering sneer of 
the worldly-minded followers of Wm. Worth could 
dampen the spiritual ardor and fidelity to the Sa- 
viour's cause in earth. Of those faithful women 
who entered upon the Church records the follow- 
ing declaration. 

''Minutes of the proceedings at the Baptist 
Church, Pittsgrove, May 21st, in the year of our 
Lord 1803. The names of the members that hold 
to the Baptist Confession of 'FAITH.' At this 
time, of course, they are the Church" Note, the 
word faith is in capitals. 

NAMES OF THE SIGNERS. 

Susannah Elwell. Tabitha Mayhew. 

Catherine Harris. Mercy Xicholas. 

Buhamiah Austin. Susannah Garrison. 

Anna Bobinson. Lovica Elwell. 

Abigal Jostlin. Elisabeth Atkinson. 

Buhamah Moore. Priscilla Blue. 
Bachel Bobinson. 

The names of those members that came to the 
Church after the first meeting on that occasion, 
the name of Ann Stewart- was added to the list 
later. 

The above is a copy from the Minutes of May 
21st, 1803. 



108 HISTORICAL SKETCH. 

After receiving the names of the above mem- 
bers we proceeded to the examination of Josiah 
Nicolas and John Kelsey as candidates for bap- 
tism. They were approved of as subjects of that 
ordinance. 

"The 22d, met agreeable to appointment at 9 
o'clock at the baptising place, when the above- 
named persons were baptized by the Eev. H. G. 
Jones, of Salem. The same day they were received 
to Church Communion. Also the same day we 
received Ehode Duboise. She had been baptized 
by immersion by the Eev. Henry Smalley seven 
years before. The Church at this place had been 
in distracted tribulation and she had not the op- 
portunity of joining before this day." 

"Afterward we celebrated the Lord's Supper. 
This had been omitted at Pittsgrove for ten 
years. The meeting house had been in the hands 
of the Universalists. We had peace to believe that 
the Lord was with us on this occasion." 

The above confession that the ordinance of the 
Lord's Supper, that ever-precious memorial of 
His dying love to the believer, had not been ob- 
served for ten years and that for seven years 
Ehoda Duboise had wanted to be received into 
fellowship of the Church is both striking and 
significant of the effect of the pernicious influ- 
ence upon the spiritual life of the Church that 



THE PITTSGKOVE BAPTIST CHURCH. 109 

Mr. Worth's erroneous teachings had. He could 
say in that little couplet : 

"It gives me little joy 
To know I'm farther off from heaven 
Than when I was a boy/ 3 

Brother Worth's ministry, in common with all 
ministers who substitute the rationalistic reason- 
ings of men for the Gospel of the Lord Jesus, 
failed. His labor bore evil fruit and the Church 
members who sustained him in his errors could 
unite in crying — 

"Of all sad words of tongue or pen, 
The saddest are these : It might have been." 

The spirit of evangelism, however, was retained 
by the little group of sainted women who led the 
movement that met in dwellings near the Pole 
Tavern and vicinity. They provided for and main- 
tained the ordinance and enjoyed spiritual com- 
munion and fellowship of the Gospel. The move- 
ment enjoyed the confidence and ministerial co- 
operation of the Eev. Mr. Smaller, who preached 
for them as often as opportunity permitted. It is 
worthy of note that this sainted minister, the 
Eev. Mr. Smaller, was evident lv a man of un- 



110 HISTORICAL SKETCH. 

usual calibre, mentally, physically and spiritually 
— a man of strong conviction and of a strik- 
ing magnetic personality. It is recorded 
of him that he engaged in special effort 
to reach the membership of the Church 
that had made such "shipwreck of the faith." Mr. 
Smalley engaged in preaching the Gospel often 
from an open wagon near the meeting house in the 
public roadway and drew around him the follow- 
ers of Mr. Worth, much to his discomfiture. A 
bitter conflict resulted that was very persistent, 
and finally led to the overthrow of Mr. Worth and 
of his being deposed from the ministry that we 
have already referred to. 

The Church, on the exclusion of Mr. Worth, 
again entered upon a career of revived activity. 
There was a time of refreshing. Souls were born 
into the kingdom. The sleepless scrutiny of mal- 
ice and envy had passed away and the glorious 
awaking of the Church to her mission in the world 
became evident by her exalting the Lord Jesus 
Christ as the Saviour of sinners. The Church 
again became conscious of the fact that her mis- 
sion in the world was not only to be the calm ex- 
positor of the truth but the impassioned advo- 
cate of the saving truth of the Gospel by a real 
energizing, vitalizing experimental knowledge of 
Jesus in the life of the believer, and the winning 
of souls to Christ her Lord. 



THE PITTSGROVE BAPTIST CHURCH. Ill 

The history of the Church life for several years 
is one of little interest, save as showing the faith 
of the little company and the faithful ministry 
of the brethren who labored among them. And, 
singular to relate, a minister much beloved in the 
Lord came from Ireland and engaged in a very ef- 
fective ministry in South Jersey. This man of 
God was the Rev. Henry Hook, a Presbyterian 
minister of rare spiritual life and devoted to the 
ministry of the Word. He accepted the pastorate 
of the old stone Presbyterian Church at Fairfield 
in 1722, and extended his ministry beyond the lim- 
its of his own immediate local charge. The Rev. 
Henry Hook assisted any and all of the little 
communities of Christians wherever he found 
them in need of counsel and advice. This sainted 
pastor later removed from New Jersey to the 
State of Delaware. In the memorial of Rev. 
Ethan Osborne who was pastor of the Old Stone 
Church for many years and entered into his rest 
and reward May 1st, 1858, in the one hundredth 
year of his age. The fraternal Christian spirit 
that prompted Mr. Hook to help the Christian 
companies of his day was only equalled by *his 
courteous, gracious, brotherly desire to extend the 
Kingdom of God. 



CHAPTEK XV. 

THE election of trustees. Date of title to the 
Church, May 18th, 1787. Witness the 
Baptist congregation in and about Pitts- 
grove in the county of Salem, being legally con- 
vened agreeable to an Act of Assembly prepared 
at Trenton the sixth day of March, in the year of 
our Lord one thousand seven hundred and eighty- 
six (1786), entitled an Act to incorporate certain 
persons as trustees in every religious congregation 
in the State for transferring the temporal con- 
cerns thereof met together the sixth day of May 
last past, we did then choose the under-mentioned 
persons for the purpose: John Mayhew, William 
Brick, William Dickeson, John Kelly, Samuel 
Ray, David Mchol, Jacob Wright to be trustees 
for the said congregation, and we the above-named 
trustees being met this 18th day of May, 1787, 
and after the legal qualifications appointed by the 
recital have taken the name of this Baptist con- 
gregation in Pittsgrove, as witness our hand and 
seal the day and year above written. 
John Mayhew. Samuel Eay. 

William Brick. David Mchol. 

William Dickeson. Jacob Wright. 

John Kelly. 

112 



THE PITTSGROVE BAPTIST' CHURCH. 113 

All with their seals attached. 

Eecorded the twenty-first (21) June, 1787. 

Authy. Keasby. 

I, the Subscribing Clerk of the Court of Com- 
mon Pleas, County of Salem, do certify that the 
record is from the original on books of Church. 
In testimony whereof I have hereby caused to be 
affixed the seal of office of said county this eighth 
day of July, in the year of our Lord one thou- 
sand seven hundred and eighty-seven (1787). 

Clements, Subscribing Clerk. 

READIXG OF THE COVENANT ADOPTED. 

July 15, 1829. 

A Church Covenant, as contained in the book, 
was then read by the Moderator as recommended 
by the Baptist Association, which was received 
and adopted by the Church. It signified by the 
members signing their names below. Adjourned 
to meet the second Sabbath in next month at 10 
o'clock A. M., at the meeting house. 

William Bacon. David Dixon. 

Eamoni Dare. his 

John Coombs. Charles X Banks. 

Joseph Sneathen. - mark 

John Eobins. 



114 



HISTORICAL SKETCH. 



her 
Sarah X Parrish. 
mark 
her 
Mary X Hutchinson, 
mark 
her 
Tamar X Hutchinson. 

mark 
Hosea Sneathen. 
Mary Bacon. 

her 
Isabella X Maine, 
mark 
her 
Eunice X Laurence, 
mark 
her 
Lydia X Coombs, 
mark 
her 
Eebecca X Coombs. 

mark 
Elizabeth Sickler. 



Abigail Parrish. 
Buth Xelson. 
Lydia White. 

her 
Eebecca X Coombs, 
mark 

her 
Eebecca X Zunk. 

mark 
Anne Silberus. 

her 
Martha X Eichman. 

mark 

her 

Priscillia X Bassett. 

mark 
Lydia Mayhew. 
Charity Dickenson. 

Sescather. 

Daniel Brown. 
Sarah Paulin. 
Eachel M. Sucather. 
Ann Aulick. 



CHURCH MEETINGS. 



The Baptist Church at Pittsgrove, met August 
15, 1829, when Brother Bacon was chosen Mod- 



THE PITTSGROVE BAPTIST CHURCH. 115 

erator. The old Church book was then explored 
to know who were members of the Church at pres- 
ent. 

A committee consisting of Sisters Nicholas and 
Baralisk were appointed to wait on Mary Dicken- 
son for non-attendance of public worship and re- 
port at next month's meeting. Our Sister Sarah 
Parrish presented a letter of dismission from the 
First Baptist Church of Philadelphia and was re- 
ceived unanimously a member with us. 

On Wednesday, the 5th of August, 1829, the 
Church met according to appointment for the ex- 
amination of our Brother William Bacon, when a 
sermon was preached by Brother Smalley from 
Timiothy, and after the usual singing and ad- 
dresses to the throne of grace, a presbytery com- 
posed of the following brethren proceeded to the 
ordination, viz. : Henry Smalley, George Spratt, 
William Clark, John P. Thompson, and the charge 
given by George Spratt. After services were over, 
John Coombs and Euth Nelson related their Chris- 
tian experience before the Church, and it was 
agreed to receive them into membership after their 
baptism. 

William Bacon, 
Clerk (pro tern.) 

No date. 

The Church proceeded to business, there being 



116 HISTORICAL SKETCH. 

but one deacon and he unable to act by (because 
of) infirmity and age it was proposed to choose an- 
other, when our Brother John Coombs was nomi- 
nated and unanimously elected to perform this of- 
fice. 

William Bacon, 

Clerk. 

Saturday, October 10th, 1829. After sermon by 
our Brother Hopkins, it being the yearly meeting 
occasioned the Lunch Tent, and proceeded to busi- 
ness when Eebecca Banks and Martha Eichman re- 
lated before the Church their Christian experience 
which being satisfactory it was agreed unanimous- 
ly to receive them into membership after baptism. 

William Bacon, 

Clerk. 

The Church records continue with the regular 
stated services and business meetings held on Sat- 
urday afternoons before the Communion Sunday 
in each month, at which timje the pastor, or a vis- 
iting minister preached, and a devotional service 
was conducted, in which the Church exhorted the 
members to greater diligence in the Lord's vine- 
yard. 

No matter of especial interest is recorded ex- 
cept that the Woodstown Church asked for a part 
time of the Pittsgrove pastor, Bro. Bacon, the then 



THE PITTSGROVE BAPTIST CHURCH. 117 

pastor, should take the pastoral oversight of the 
Woodstown Church in connection with his labors 
at Pittsgrove. This was agreed to on Saturday, 
April 9, 1831. 

August 11th, 1832, the Anniversary Exercises 
were held and Bro. Porter preached with accept- 
ance. 

At the regular meeting, August 10, 1833, after 
preaching by Bro. Porter, and other concerns were 
attended to it was on motion unanimously adopted 
that all reference to the sale of the parsonage be 
considered null and void, and that a committee be 
appointed to see to the fitting up the parsonage 
so as to make it a comfortable home for the min- 
ister who in the Providence of God may be called 
by them to break unto them the Bread of Life. 

Bro. Bacon, 
Clerk, pro tern. 

A special meeting was held Monday afternoon, 
August 12th, 1833, to authorize the Board of Trus- 
tees to sell the wood and mark off the plat at the 
ground of the parsonage to defray the expenses of 
fitting up the parsonage. The Trustees agreed, 
worked the Monday preceding the sale, which 
sale was set for Saturday, August 31st, 1833. 

There are among the recorded minutes of the 
Church some very remarkable original and unique 



118 HISTORICAL SKETCH. 

local items. On November 24th, 1816, Brother 
David Bateman, after preaching a sermon, "Be- 
paired to the water and baptized two women, by 
the name of Charity Dickson and Mary Dickson." 
January 21st, 1826. The Church at the regular 
meeting, after frill and free discussion, set the sec- 
ond Lord's day of each month for the Communion. 



CHAPTEE XVI. 

THE RECORDS OF THE PITTSGROVE BAPTIST CHURCH 
BAPTISMS, MARRIAGES AXD DEATHS 

POSSIBLY few, indeed, of our Baptist 
Churches in the State of Xew Jersey, or 
elsewhere, have kept so correct, and have 
in their possession so well preserved records of the 
baptisms, marriages and deaths as are the Church 
records of the Pittsgrove Baptist Church. Xot 
only are the names, dates, items of interest con- 
nected with each individual case recorded and pre- 
served, but all the original entries of the dismis- 
sion from the old Mother Church at Cohansey, to 
the new Daughter Church at Pittsgrove: also the 
original Covenant and Article of Incorporation 
and Charter under the laws of the State of Xew 
Jersey, which is of more than passing historic 
value and interest. It is regrettable and unfortu- 
nate that many of our Baptist local Church records 
and minutes are not so well and carefully preserv- 
ed as they should be. There evidently is a great 
lack of some definite arranged plan or systen 
adopted among our Baptistic fraternity in this 
particular. The unfortunate, constant and con- 

119 



120 HISTORICAL SKETCH. 

tiimal changes in the official life of our local 
churches still further add to the trouble. The 
changes in the pastorate, and the selection of in- 
experienced and untried men to the office of 
Church Clerk is to be added to the already unsat- 
isfactory methods that so largely prevail in so 
many of our Baptist churches, that our denomina- 
tion loses many items that would be of great value 
historically to future posterity. 

Baptists, it is claimed, are so busily engaged in 
making of history that they have little time or 
inclination for repeating or preserving history. 

The records show that there were baptisms at 
various times. The first entry of a name and date 
of baptism is that of Sarah Harker, June 21st, 
1771, by Bev. William Worth. 

Of Mary Johnson, August 24, 1771. Daniel El- 
well and Sarah Elwell, his wife, May 23, 1772. 

William Brick and Mary Brick, his sister, on 
June 27th, 1772. 

Joseph Champneys and his wife, Sarah Champ- 
neys, August 22, 1772. 

George Williams and his wife, Mary Williams, 
and Pheby Smith, December 6, 1772. 

Sarah Wellington, May 9, 1773. 

John Kelly, June 26, 1773. 

Artie Seagraves and his wife, Sarah Seagraves, 
September 25, 1773. 



THE PITTSGROVE BAPTIST CHURCH. 121 

Sarah Leonard and Kalym Paulen, October 14 3 
1780. 

Tavies Segraves, Ananias Sneathin, Eebecca 
Miller, same clay, October 14, 1780. 

Then followed the names of the candidates bap- 
tized in regular order up to the date of Pastor 
Worth's doctrinal undoing by his being removed 
from his effective pastoral labors, because of his 
embracing and substitution of the "Boston The- 
ology" for the Gospel. There are no records of 
any baptisms during all the time Pastor Worth 
was teaching the erroneous fallacy, Universalism. 

The records beginning again to name the date 
of the candidate on Bro. Worth being deposed 
from the ministry, and the Church receives into 
its fellowship after examination Josiah Xichols 
and Job Kelsey as candidates for baptism, May 
21, 1803. 

"The following day, May 2 2d, agreeable to ap- 
pointment at 9 o'clock at the baptizing place when 
the above persons were (baptised) by the Rev. 
H. G. Jones, of Salem. The same day they were 
received to Church Communion." 

"'Also the same day we received Rhode Dub. 
She had been baptized by immersion by the Rev. 
Henry Smaller seven years before. The Church 
at this place had been in a distracted situation, 
she had not the opportunity of joining before this 
day." 



122 HISTORICAL SKETCH. 

"Afterward we celebrated the Lord^s Supper. 
This had been omitted at Pittsgrove this last ten 
years. The meeting house had been in the hands 
of the Universalists. We had peace to believe 
that the Lord was with us on this occasion/"' 

From this time on the Church evidently enjoyed 
peace among themselves and the smile of the Lord 
returned and their labors in His name were bless- 
ed. 

Space will not allow of more extended notice of 
the name and date of the baptisms that follow. 

The Marriage Eegister is in as well and equally 
preserved condition as the Baptismal Eecord. The 
first entered marriage is that of Thomas Eegan to 
Elizabeth Juliet, March 3, 1772, 

John Ansgood to Lydia Glendvickson, April 23, 
1772, 

Eichard Meed to Eesnel Sutton, Aug. 29, 1772, 

Benjamin Hughes to Bachel Jones, Sept. 10, 
1772, 

Eobert Boggs to Pricilia Barker, Oct, 2, 1772, 

Xoah Bowin to Philether Toulinger, Jan. 25, 
1773. 

Extending over the years from Jan. 25, 1773, to 
the marriage of Joseph Eriel to Sarah Smith, April 
30, 1793, there is a complete marriage record of 
four hundred and sevemty-six couples, unit- 
ed in marriage by the pastor, Eev. William Worth, 



THE PITTSGROVE BAPTIST CHURCH. 123 

during the aforesaid intervening dates, and among 
the contracting parties are some of the best known 
families of Xew Jersey. The pastor of the Schul- 
town Baptist Church, Eev. Artis Seagraves, to 
whom reference has been made elsewhere, was 
united in marriage to Priscilia Thurston, Oct. 
26, 1779. This minister was assisted at his ordi- 
nation and united in marriage by the Eev. William 
Worth. 

This marriage record is a remarkable old church 
document, especially when one recalls the then ex- 
isting conditions between pastor and people. 

THE DEATHS. 

The Death Eegister would appear to have been 
in some way affected by being exposed to the 
weather or kept in the damp, the entries are not 
legible and it is impossible to decipher the names, 
even by the use of powerful magnifying glasses. 

The record is in good condition that contains 
all the subsequent obituary notices, from Sept. 26, 
1773, which date Elder Jacob Elwell departed this 
life, followed by: 

Marthar Aarons, February 9, 1777. 

Deacon William Brick departed his life March 
1, 1781. The record is good of the departure of 
Sister Thankful Drake, May 15, 1793. 

The Cemetery of the Pittsgrove Baptist Church 



124 HISTORICAL SKETCH. 

contains many graves whose headstones have 
yielded to the pressure of time, and among the 
earliest is one scarcely legible said to be 1719. 

INTEBESTIXG HISTORIC DOCUMENTS 

It is worthy of notice that in the search for 
data in arranging for this little work, several doc- 
uments of historic value came into the hands of 
the author. Documents that have especial inter- 
est, not only' because of their connection with the 
early history of the people who were either directly 
descendants or blood kin of the constituent mem- 
bers of the Pittsgrove Baptist Church, but docu- 
ments that deal with the formative times and early 
history of the settlers in South Jersey. Among 
the list is an old deed, dated May 22, 1708, and 
signed by Obadiah Holmes, recorded in the Sur- 
veyor's office at Burlington, in Book X of Deeds 
C. L. 273. This Obadiah Holmes was the son of 
the Obadiah Holmes of New England that our 
Puritanic friend Mather had whipped in the street 
of "ye good old Towne Boston." 

The Shepard brothers who came to the Colon- 
ies with Sir Robert Carr and were the worthy pro- 
genitors of the family of "Sheppards" of South 
Jersey. 

Old deed bearing date "Ye 20th day of ye 7th 
month called September, in the year of our Lord, 
according to our English acct., 1687." 



THE PITTSGROVE BAPTIST CHURCH. 125 

The recital of this deed is exceedingly interest- 
ing because of its "Whereas, John Fenwick, form- 
erly of Bynfleld, in ye County of Berks within ye 
Kingdom of England .... did grant and 
convey unto William Worth of Shrewsbury in ye 

Province of New Jersey This Shep- 

pard deed is recorded ye 10th day of March, 1688. 
Signed, Samuel Hedge, Eecorder, Salem, in Deeds 
Xo. 4, page 144, &c. 

QUAINT PAPERS. 

By his excellency, Jonathan Belcher, Esq., Cap- 
tain General and Governor-in-Chief in and over 
his Majesty's Province of Xew Jersey, and Terri- 
tories thereon depending in America, Chancellor 
and Vice Admiral in the same. 

To all to whom these presents shall come, greet- 
ings : 

Know ye that at (here follows a lengthy recital) 
. . . . &c. on this 28th day of Xovember, 
1749, is registered in the Surrogated office in Bur- 
lington in Lib. Xo. YI. Charles Eead. Eeg. 

This indenture, made this 30th day of August, 
1738, recites that in twelfth year of the reign of 
George the second, King of England, defenders 
of the faith. 

Still another: . 

This indenture .... made in thirteenth 



126 HISTORICAL SKETCH. 

year of the reign of our sovereign lord, George the 
Second, by the Grace of God King of Britain and 
Ireland, defender of the faith, &c. 

These old documents are only of interest as 
showing the title to lands owned and occupied by 
members of the Baptist Church at this early day 
in this neighborhood. 

A unique form of license was granted to one 
John McGuire, a "common carrier," between the 
villages of Oldmans and Pilesgrove, it states that 
agreeable to the proviso of the Act of Congress 
laying duties on conveyances, dated the 28th day 
of May, 1796, 

"I do hereby certify that my wagon hath framed 
posts a top and lids on wooden spokes with cur- 
tains, body, running gears and painted and that 
the said wagon is wholly and chiefly employed in 
husbandry for the transportation of mail and per- 
sons. Signed, Hugh McGuire." 

Center Co., on the 10th February, 1796, came 
before me, the subscriber here of one of the jus- 
tices of the peace in and for county aforesaid, per- 
sonally came Hugh McGuire, the subscriber to the 
above certificate, and upon his solemn oath, de- 
clared that the said certificate is true. Taken and 
sworn the date above before said, the justice of the 
peace. 

This Hugh McGuire, it appears, according to 



THE PITTSGROVE BAPTIST CHURCH. 127 

some old documents, was interested in the Bap- 
tist cause and used his conveyance for the carry- 
ing of "Baptist Folk to Meeting" and he appears 
to have been in fellowship. There is nothing on 
record to show if he was an Irish immigrant or a 
native-born. His name, however, is decidedly 
Irish. 

Smith's Island Deed. Eecorded the 28th day 
of April, 1688, in Sid B. belonging to Fenwick Col- 
ony. 

This is a remarkable old deed. In its recital 
reference to the grant to ye William Penn, and to 
all that cometh, greetings, to Samuel Hedge et al. 
and party. 

It conveys 300 acres of land under special war- 
rant given and granted in ye year 1687 in the 
third year of the reign of our sovereign lord, King 
James Second of England, Scotland, France and 
Ireland. 

The names recited in these old documents and 
conveyances are the names borne by our Baptist 
forefathers in Xew Jersey. Many of them have 
long since been regarded as the "pillar men" and 
leaders of our Baptist heritage, whose labors were 
only equalled by the sanctity of their lives. 

They were true to the Gospel liberty and de- 
sired that all men should enjoy the same is evi- 
denced by the pledge recited in their patents. 



128 HISTORICAL SKETCH. 

"Unto any and all persons who shall plant or in- 
habit any of the lands aforesaid, they shall have 
free liberty of conscience without any molestation 
or disturbance whatsoever in their worship." 
Please notice the date of this pledge — "1664." 
This was Baptist liberty asserted and maintained 
toward all men when Virginia was enforcing her 
arbitrary and aggressive measures under the guid- 
ing hand of the Episcopal clergy. Massachusetts 
was with equal tyrannical oppression enforcing 
her hyper-Puritanical measures against all comers 
who settled in their midst and failed to conform 
with their views. 

In Colonial days, Jersey recognized woman's 
sphere, and women enjoyed the franchise on the 
same terms as did the men. Women had the right 
of suffrage and were numbered in the preamble, 
"We the people of the United States," etc. Wo- 
men were not excluded by the "Constitution." 

Manhattan (now New York), with the Dutch 
Eeformed Church, was no place for the Baptist. 
The first Baptist ministers were imprisoned and 
not until 1724 did the various religious bodies re- 
ceive any recognition. Our Congregational breth- 
ren, true to their hyper-Puritanic training, when 
they settled in New Jersey adopted the following 
restrictive measures in 1666 : "None should be ad- 
mitted freemen, or free burgesses save such as were 



THE PITTSGROVE BAPTIST CHURCH. 129 

members of one or the other of the Congregational 
Churches, and they determined as a fundamental 
agreement and order that any who might differ 
in religious opinion from them and who would 
not keep their views to themselves should be com- 
pelled to leave the place/' Contrast this with our 
Baptistic position and conception of soul liberty. 

Maryland, settled by Lord Calvert and his fel- 
low co-religionists, was far in advance of many of 
the other Colonies in this respect of religious free- 
dom, and yet Maryland required a test, a recogni- 
tion of the belief in the Trinity. 

South Xew Jersey, then, it would appear, was, 
of all the Colonial settlements, decidedly free and 
freer from religious test and interference with 
conscientious scruples than any other Colony in 
those early Colonial times. This free and un- 
trammeled liberty is doubtless largely due to the 
brave little group of Irish Baptists who brought 
with them the stirring conviction that all men are 
born free and equal and should enjoy the God- 
given right to worship according to their conscien- 
tious convictions. 

It is evident these Irish Baptist settlers had a 
large part in, and contributed much toward our 
American independence, especially when we recall 
the fact that Salem county and vicinity, the home- 
land of the descendants of the Irish Baptists, have 
contributed so many of their sons to support our 



130 HISTORICAL SKETCH. 

Government against all comers and their quota, 
pro rata, is possibly larger than any other part of 
the United States in this particular. 

Space will not permit of naming in this little 
volume the names of all the sainted worthies that 
constituted the Baptist company of those early 
days. And yet we feel that in all common fair- 
ness to their memories there were some who stood 
out like lone stars on the black bosom of night, 
and shone with lustre and greater brilliancy than 
others, who by toil and self denial in sacrificial 
endeavor for the cause merit recognition for their 
works' sake. They were brave spirits who stood 
on the firing line without any apology for the 
"faith once delivered to the saints." They were 
picket men of heroic and devout life that stood 
squarely for the "things most surely believed 
among us." Men who endured hardships as good 
soldiers of the Cross through the changing condi- 
tion and circumstance in which they were placed 
with an enthusiasm born of a good hope through 
grace. Of these worthies of especial calibre were 
the three brethren, David, Thomas and John 
Sheppard from the Clough-Kjeating Church in Ire- 
land, whose descendants are said to be among our 
present membership, and who refer to their pro- 
genitors with pardonable pride. Eev. Job Shep- 
pard, who became pastor of our neighboring 



THE PITTSGROVE BAPTIST CHURCH. 131 

Church at Alloway^ was a descendant of David 
Sheppard, and the Sheppard family of South New 
Jersey are of Irish extraction, and much of the 
success of the Baptist cause in the early days is 
directly traceable to the fidelity and unswerving 
loyalty of these Sheppard brothers, who assisted 
so largely in constituting the first Baptist Church 
in South Xew Jersey. 

Harker, Seed, Elwell, Mayhew, Paulin, Jos- 
lin, Parrish, Lewis, Mulford, Snethen, Nicoles, 
Coles, Zimmerman, Denelsbeck, Davis, Johnson, 
Avis, Paulding, Hewitt, Penton, Eobertson, Bob- 
inson, Brown, Mooney, Burton, Eichman, Evert, 
Smith, Bay, Kelley, Dickson, Wright, Segraves, 
Moore, Autin, Chapmen, Brick, Petit, Mulford, 
English, Wood, Bailey, Smickson, Shomd, Blew, 
Doak, Garten, Xeedles, Colton, Bacon, Bowen, et 
al. Those familiar Baptist names are among the 
many that appear on the Church register of the 
early days. Many of these names are to be seen 
on the headstones of the cemetery, whilst their 
spirits rest with Him who called them by His grace 
to come higher up. 

A word of appreciation for the self-denying con- 
secrated labors of Deacon E. L. Sheppard, who 
with rare skill kept the records of the Church for 
many years with a studious watch-care. Bro. 
Sheppard served the Church not only as a Trustee 



132 HISTORICAL SKETCH. 

but was the efficient Church Clerk, serving with 
fidelity and acceptance. In this office to which he 
was especially qualified by training to fill so ac- 
ceptably, devoting much of his time to the affairs 
of the Church. It rarely falls to the good fortune 
of a local Baptist Church to have in their midst a 
man of the calibre, scholastic ability and sanctity 
of life. Bro. E. L. Sheppard was reared in the 
house of the Lord by a godly father, Providence 
Sheppard, an honored deacon of whom it was said 
he 'lived in the sanctuary" and taught by example 
to his family the "way of the Lord." E. L. Shep- 
pard was a graduate of Brown University, studied 
law and was admitted to the Bar, a refined Chris- 
tian gentleman whose delight was to adorn the 
doctrine of God his Saviour. 

The following is a copy of the marriage license 
granted to Joseph Sheppard and Mary Sayer. It 
is of historic value and a very unique and interest- 
ing 

MAKKIAGE LICENSE 

Given by his Excellency Jonathan Belcher, Esq., 
Captain-General and Governor-in-Chief in and 
over his Majesty's Province of Xew Jersey and ter- 
ritories thereon depending in America, Chancellor 
and Vice- Admiral in the same to any Protestant 
Minister or Justice of the Peace. Whereas there 



THE PITTSGROYE BAPTIST CHURCH. 133 

is a mutual purpose of marriage between Joseph 
Sheppard of Fairfield in the County of Cumber- 
land of the one party, and Mary Saver, of the other 
party, for which they have desired my license, and 
have given bond upon condition that neither of 
them have any lawful or impediment of free con- 
tract, affinity or consanguinity to hinder their be- 
ing joined in the Holy Bonds of Matrimony and 
empower you to join the said Joseph Sheppard and 
Mary Saver in the Holy Bonds of Matrimony and 
them to pronounce man and wife. Given under 
my hand and prerogative seal at Elizabethtown, 
New Jersey, the third day of January, in the twen- 
ty-ninth year of the reign of our lord, George the 
Second, by the grace of God of Great Britain, 
France and Ireland, King defender of the faith. 

Entered in the Secretary's office. 

I. Belcher. 

Year in above, Jan. 3d, 1756. 

The time and labor attached to an undertaking 
of the kind in those days is hardly conceivable in 
our day and generation. Note the distance from 
Cumberland county to Elizabethtown, the incon- 
venience and mode of conveyance of those "good 
old days" that our forefathers referred to and join- 
ed in. Contrasted with time and modern conveni- 
ence. It is a unique and remarkable old marriage 
license, that their descendants might well treasure 
as a valued heir-loom of more than passing inter- 
est. 



CHAPTER XVII. 

THE CHURCH WAS A MISSIONARY. 

THE Mother Church at Cohansey was a mis- 
sionary Church, and in all her branches 
she inculcated the missionary spirit. The 
gracious, sweet spirited, fraternal letter of dis- 
mission, given the Pittsgrove Church at its organi- 
zation and recognition breathe the true spirit of 
the missionary, and while it doubtless taxed the 
energies of the little Pittsgrove Church to main- 
tain the services and support the work in the local 
Church, yet struggling as they did they were not 
so self-centered and engrossed with their own im- 
mediate Church that they ignored the invitation 
of the "open door" in other parts of the territory 
to engage in the work at the Mission Church 
at Schultown. This portion of Zion receiv- 
ed attention and was a flourishing interest until 
the Universalistic infection intruded with its be- 
numbing, paralyzing effect, and worked to the 
spiritual undoing of Pastor Seagreaves with a cor- 
responding result on the Church. 

The records of the Pittsgrove Church are in evi- 
dence that the rank and file of the Church from 

134 



THE PITTSGROVE BAPTIST CHURCH. 135 

its inception was missionary in common with the 
Baptistic sentiment of the Baptist folk of South 
Jersey. 

It is worthy of note while many of the Baptists 
of nearby territories were hyper-Calvinistic and 
anti-mission in sentiment, the Baptists of this por- 
tion of Jersey, at least, had accepted the Cohansey 
view of their obligation and strived to advance 
the kingdom as opportunity permitted This was 
the spirit characteristic of our worthy Xew Jersey 
Baptist progenitors. 

In passing it might be well to state that many of 
our ministerial brethren were not wholly free 
from censure for the little jealousies and petty 
rivalry that they entertained toward the great 
movement led by the sainted Wesleys and White- 
field. This movement unquestionably influenced 
the masses and the great religious revivals there 
awakened by the spiritual and searching preach- 
ing of those godly men created considerable stir 
throughout the country. The Arminian views of 
truth had been revived and incorporated into the 
enthusiastic, refreshing, soul stirring ministry of 
our Methodist friends, and wonderful results at- 
tended their labors. Souls were converted and 
the Kingdom of God extended by their consecrat- 
ed ministrations: Unfortunately, however, for 
the whole evangelical church life, the ministry, 



136 HISTORICAL SKETCH. 

Baptist in common with the others in many cases, 
gave but cold assent and scant recognition to the 
masterful labors of our Methodist brethren and 
swept to the other extreme of hyper-Calvinistic 
doctrine that developed finally into the anti-mis- 
sion error so characteristic of many of our min- 
isters from whom we might have expected better 
things. "Those Methodists" were regarded as a 
thorn in the flesh of our Calvinistic brethren of 
whatever school. The rivalry and bitterness of 
the early days in the work of the Church of Amer- 
ica, as well as in England, are, thank God, un- 
thinkable in our day, and past all comprehension 
of the evangelical Christian host. 

The early Baptist settlers were somewhat pro- 
nounced in their doctrinal view and were in ac- 
cord with the Arminian theology, but because of 
this unwarranted and altogether unchristian atti- 
tude toward these new schooled champions of 
"free grace" the Baptists took a decided change 
of position Many of them reacted into avowed 
Calvinism, and, be it noted, failed to make the ad- 
vance along the line that possibly they would have = 
merited if they had hailed in co-operative Chris- 
tian love the efforts of those early pioneers, the 
Wesleys. The local Pittsgrove Baptist Church 
appeared to be singularly free from this antipathy 
toward the Methodist brethren and a much more 



THE PITTSGROYE BAPTIST CHURCH. 137 

cordial and fraternal spirit was manifested, and 
their covenant adopted is expressive of this wider 
view of truth. 

THE DOCTRIXAL VIEW. 

The doctrinal views of the Pittsgrove Baptist 
Church are the same as are expressed in the Phila- 
delphia Confession of Faith, to which the Church 
subscribed and adopted, as before mentioned. 
There would appear, however, to have been a sub- 
tle lingering in the minds of many of the older 
male members of a loose but falsely called view, 
known as the "larger hope," that eternal pun- 
ishment was a debatable question. That the 
Church might allow the personal and individual 
views of the members to be left severely alone on 
the question. The idea would naturally obtain 
for some time, especially when we recall the trying 
ordeal the Church had so recently passed through 
with Pastor Worth. 

The pastors of the Church, with the single ex- 
ception of the aforesaid William Worth, have in- 
variably been loyal to the New Testament teach- 
ings. They have been men of devotional 
spirit and of devout life. The burden of 
their preaching- has been of the evangelical 
type, and like the foremost Baptist preacher, the 



138 HISTORICAL SKETCH. 

Apostle Paul, they strived to "win some/' The 
ministry of this Church appeared to have taken 
the safe mid-way course between the Calvinistic 
and Arminian views of truth, with happy results 
to their ministry and the Church they so accept- 
ably served. The evangelistic spirit and tempera- 
ment has been the order and mark of the Church 
effort. The records repeatedly refer to the spe- 
cial meetings and seasons of prayer for the Holy 
Spirit in their endeavor for the quickening and 
deepening of their spiritual life and the edification 
of the believer. There were seasons of prayer for 
missionary effort for the spread of the Gospel to 
the "regions beyond." 

The missionary spirit was especially marked 
when we recall the hyper-Calvinistic sentiment 
abroad in those times and the community in which 
the Church located its meeting house. The en- 
vironment was anti-mission, and as we have seen 
many of our Baptist Churches were (Hard-shell) 
or anti-missionary and decidedly tard)^ in all that 
savored of missionar}^ effort or endeavor. 

Fortunately "Walkers Pamphlet" seemed to 
have made its appearance and was somewhat 
known in the neighborhood. Walkers attack on 
the "Fourfold Foundation of Calvinism" had 
wrought mightily to offset this erroneous anti- 



THE PITTSGROVE BAPTIST CHURCH. 139 

mission sentiment of its day and came at the most 
opportune time. 

The Gospel doctrine of full and free grace and 
salvation to all who believed seems to have been 
taught in all the meetings and sinners were invit- 
ed to accept the Saviour. The mourners bench 
was in evidence, because in the minute or record 
there is a charge of "five shillings and six pence 
ordered paid for repair to same." 

A sketch or outline of a sermon that had been 
preached, and evidently with considerable ac- 
ceptance because it is on the record. The follow- 
ing is a copy. 

"God revealed Himself in the old dispensation. 
Jesus Christ left His Father's house to save man 
from sin and death. The ladder Jacob saw teaches 
the Providence of God. General and particular 
angels, Church to present individuals. Ladder 
type of Christ. Ladder reaches up to Heaven. 
Ladder stood upon the earth. The Church is in 
earth but reaches up to Heaven." 

Xo reference is made to the name of the min- 
ister who delivered this sermon or the occasion 
for its entry on the records. The date and the 
year is about June, 1772. Little can be said for 
the homiletical arrangement of this sermonic ef- 
fort of our departed ministerial brother, but the 
subject matter of the discourse would do credit 



140 HISTORICAL SKETCH. 

to many of our modern pulpits where ministerial 
deliverances are given more to discredit the Bib- 
lical narration and display the so-called intellect- 
ual and scholastic ability of the preacher. The 
basic fundamental truth of the Gospel is evidently 
stated in outline. There is breadth and scope and 
it embraces about everything in the universe. 

The Church stood for the supremacy of the 
spiritual life and contributed freely for the main- 
tenance of their local Zion. A feature of the 
Church was its Saturday business meetings, which 
were immediately preceded by prayer and succeed- 
ed by a sermon, admonishing the members to 
greater "diligence in the Master's vineyard/' 
Eef erence is constantly made to citing of the mem- 
bership for non-attendance on the means of grace, 
and of withholding the privileges of the Com- 
munion table from "absentees and delinquents" at 
the prayer meetings. 

The converts usually came before the pastor 
and deacons and were in turn brought before the 
Church at the Saturday meetings to relate their 
Christian experience and give their reason for be- 
ing desirous of uniting with the Church in Chris- 
tian fellowship by baptism. 

There are many entries of the brethren of the 
diaconate and other members making special in- 
quiry as to the sincerity of the candidate. The 



THE PITTSGROVE BAPTIST CHURCH. 141 

Church took action on the Christian character 
and deportment of the membership. Persons who 
failed to give a reasonable and satisfactory an- 
swer to the Church for non-attendance upon the 
services of the sanctuary were excluded. Many 
entries are made of the Church taking action 
and "excommunicating" the offending member. 

A spiritual religion with an energizing experi- 
mental gracious effect upon the lives of the mem- 
bership was sought and whilst in our day the con- 
duct of the Church may appear to have been arbi- 
trary, yet it was a service in love of the brethren. 
They sought to have every member enjoy the 
riches of grace in Christ Jesus, and the love of 
God shed abroad in the heart. A distinctive type 
of Christianity which enabled them to travel 
across the wide outstretching country and across 
rough roads to attend upon the place of prayer. 
Theirs was a positive belief in the Gospel, not a 
cold, formal, dramatized religion of assent that 
simply acknowledged their enrollment upon the 
Church roll and when the minister was needed to 
attend the funeral of some one near of kin they be- 
came temporarily revived in their Church duties. 
Those Baptists of Pittsgrove were missionary in 
sentiment and doctrinally faithful in practice. The 
inconvenience of distance and the inclement 
weather was not allowed to interfere with their at- 



142 HISTORICAL SKETCH. 

tendance at their meeting place, is evidenced by 
the constant roll call entered upon the minutes 
and the responses. This fidelity to the Church 
led to the further joy in believing and they em- 
braced a practical religion of peace and joy in the 
Holy Ghost, of inward vitalizing results that made 
for good living, by obedience to the Saviour's ex- 
pressed commands. 

This is the Apostolic Christianity which repro- 
duces the Christ life in the believer and a Baptist 
Church, or any other Church, that fails in godli- 
ness in the life of its membership is not a part of 
"The Church" that our gracious Lord founded. 
Antiquity or sacerdotalism will not avail. There 
is no substitution for individual piety. Christ in- 
dwelling in the heart. The warring factions of 
the times did not affect Pittsgrove. After Pastor 
Worth's course of procedure had been adjusted 
the swing of the other extreme to anti-nomianism 
which was only too common in many parts of the 
country found no reception. The Church walked 
in the light of the revealed Word and endeavored 
to show forth the Lord Christ till He come by a 
consistent Christian endeavor to bear testimony 
to the saving truths of the Gospel, and during the 
years unity and peace to a very singular degree 
mark the Church history while she presented the 
missionary and doctrinal teachings of the New 
Testament Church. 



CHAPTEE XVIII. 



SLAVERY. 



THE slave question and slave-holding soon 
became a much controverted subject 
among our early Colonial settlers in 
South Jersey. The traffic was much encouraged 
by all the so-called Christian Colonial powers. 
The Portuguese, early in the Sixteenth Century, 
carried slaves from their African possessions to 
the Spanish Colonies in America. The Dutch 
brought slaves to New Amsterdam, the French to 
their Southern possessions and the English to the 
Delaware. The iniquity increased enormously. 
Large sums of money were invested in the capi- 
talization of the corporate concerns engaged in 
the traffic and to keep open a market where men 
should be bought and sold. The undeveloped 
wilds and large stretches of land coupled with the 
scarcity of labor made the subject of especial in- 
terest to the Colonial settlers throughout the Col- 
onies. But there would appear to have been a very 
decided objection among many of the settlers of 
South Jersey to slave owning and a pronounced 
sentiment against its use in many minds. The 

143 



144 HISTORICAL SKETCH. 

subject occasioned much unrest in the colony. 
Many of the Baptist folk and members of the 
Society of Friends were very pronounced and out- 
spoken against the slave institution. They were 
in the forefront of the movement in opposition to 
the traffic in human beings. Those worthies who 
believed it was foreign to the good of society and 
unwarranted by the Word of God to hold in bond- 
age our fellow man, slavery was the very antithe- 
sis of soul liberty. 

Possibly the first public man of note of his day 
to raise his voice and use his pen against the slave 
traffic was Eev. Donatus Lawson, a Baptist preach- 
er who resisted the hyper-Puritanic tyrant, In- 
crease Mather, and wrote a book against it. The 
book was published in "Ye towne of Charlestown, 
near ye towne of Boston/' 1680. This venerable 
man, Donatus Lawson, was strong in his convic- 
tions and free in stating of them both in private 
and in public. He incurred the opposition and dis- 
pleasure of his New England neighbors and visited 
through the Colonial settlements proclaiming 
against all forms of vice and ungodliness of the 
times, and especially the slave traffic. It is due to 
this man, to a large measure, that the early set- 
tlers of Jersey in many cases opposed slave-hold- 
ing. The Baptist folk were especially urged to 
oppose it on the ground that it was in direct vio- 



THE PITTSGROVE BAPTIST CHURCH. 145 

lation of their greatly cherished doctrine of soul 
liberty and contrary to their distinctive princi- 
ples so characteristic of Baptistic individual rights 
which they clung so tenaciously to. 

Many of the New England preachers en route 
to the Southland ministered to little groups of 
Baptist Christians scattered in the settlements in 
those early days. A little later on the "new light'' 
preachers appeared on the scene and they were as 
a rule invariably opposed to slave holding. They 
championed the cause of the Xegro slaves at their 
meeting. This "New Light-stir^ wrought might- 
ily for good in those formative times, and the 
Pittsgrove Baptists in common with the other 
Christians of the neighborhood enjoyed their 
helpful ministry and the anti-slave sentiment is 
directly traceable to these heroic, enthusiastic 
ministers, who so faithfully resisted the iniqui- 
tous institution. 

Much credit is due the splendid efforts of our 
Quaker brother Pastorius for introducing his "Me- 
morial" at the Friends' Meetings held at German- 
town, Philadelphia, 1688. This memorial present- 
ed by Pastorius is claimed to have been by many 
well-thinking people the first memorial presented 
to a religious gathering in the world against slav- 
ery. I am led to believe, however, that the labors 
of Donatus Lawson. antedates the "Memorial" of 



146 HISTORICAL SKETCH. 

Friend Pastorius by a few years. However, 
there can be but little time between either of 
those worthies in their endeavors for the good 
cause. 

The Baptists of Virginia, at their Associational 
gatherings in their early history devoted consid- 
erable time to the same question. Some of the 
Churches refused fellowship to slave holders, and 
the Moravian Baptist Church made it a distinct 
test of membership. The Baptist Church at 
White House, Va., early in their organization 
adopted a similar rule. The Ketocton Association 
held with the neighboring churches adopted the 
following resolution : 

"Resolved, That slavery is a violent deprivation 
of the rights of nations and inconsistent with a 
republican government and therefore recommend 
it to our brethren to make use of every legal meas- 
ure to extirpate this horrid evil from the land, 
and pray Almighty God that our humble legisla- 
ture may have it in their power to proclaim the 
great jubilee consistent with the principles of 
good policy." 

This resolution was adopted and regarded with 
great satisfaction by our Baptist brethren of Vir- 
ginia. It was at their Associational gatherings 
of Baptist folk that the eminent Thomas Jeffer- 
son's attention was attracted to their distinctive 



THE PITTSGROVE BAPTIST CHURCH. 147 

Baptist characteristic of liberty even for the poor 
Negro slaves of those Colonial days. Thomas 
Jefferson became the champion of the poor, down- 
trodden slaves and set about the task of framing 
a bill which he introduced into the legislature for 
the emancipation of the slaves throughout the 
State. 

Donatus Lawson did not live to see his cherish- 
ed desires accomplished, but he sowed the seed 
faithfully and others gathered the crop. Slavery 
was common among the settlers of South Jersey, 
but it is fair to say there was among the settlers 
a strong sentiment against slave holding. The 
Pittsgrove Baptist folks appear to have entertain- 
ed very decided and pronounced views on the sub- 
ject, and their interest in the slaves living in the 
neighborhood was both kindly and considerate. 
This is especially in evidence when the frame 
chapel building was to be removed that had been 
erected prior to the brick building in 1842. This 
frame building was in good, serviceable condition, 
but too small for the comfort and convenience of 
the congregation. Notwithstanding it had been in 
constant use for a century, the colored brethren 
moved the structure and re-erected it below York- 
town, where it is at present writing. 

The slave population in South Jersey enjoyed 
many advantages unknown in some of the other 



148 HISTORICAL SKETCH. 

settlements. They were admitted into the local 
churches and in many cases enjoyed instruction 
from the teachers of the local schools. 

Few, indeed, of the Pittsgrove Baptists appear 
to have been slave- holders. 

The within copy of sale is doubtless of interest 
to the reader as showing the method of convey- 
ance of slaves in our Colonial days. The old docu- 
ment belongs to a member of our Church, and a 
descendant of the party at interest. 

"Know all men, That I, Eob. Walton, of Mau- 
rice Eiver, in the State of West New Jersey, for 
and in consideration of the sum of (£55) pounds 
to me- in hand paid by David Sheppard, of Fair- 
field, in the State aforesaid, the receipt whereof I 
do hereby acknowledge, have bargained and sold 
and by these presents do bargain and sell unto 
the said David Sheppard, a Negro Boy named 
Jack, a eleven-year-old, which Negro Boy by these 
presents I do warrant and defend for ever, unto 
David Sheppard, his executors, administrators and 
assigns forever, as witness my hand and seal this 
eleventh day of Mtarch, 1784. 

Eobert Walton. 
(Seal.) 

Sealed in the presence of his 
Gribben Sheppard. 
Euth Sheppard. 



THE PITTSGROYE BAPTIST CHURCH. 149 

On the reverse side of the instrument the fol- 
lowing acknowledgment of payment is made : Ee- 
ceived of David Sheppard this day, within named 
sum of oo pounds, it being the full consideration 
money within mentioned. March 11th, 1784. 

Eobert Walton. 
Tist 

Gibben Sheppard. 

N. B. The old Bill of Sale to be delivered to 
Mrs. Sheppard. 

This was regarded in those Colonial days and 
times as a legitimate business transaction that re- 
ceived the support and approval of the authorities. 
The sale was made, approved and ratified in the 
presence of witnesses and this human being, the 
colored youth, Jack, became the chattel of David 
Sheppard. Eeviewed in our enlightened age it 
was a crime against God and humanity. Transac- 
tions of this kind fanned the spark into the flame 
that ultimately led to the emancipation of the col- 
ored race from the iniquitous institution well 
named slavery. All honor to Donatus Lawson, 
Friend Pastorius and Thomas Jefferson and the 
glorious galaxy of men and women who dared to 
champion the cause of the poor slaves at a time 
when the slave holding institution was supported 
by popular opinion and by law established. The 
memory of slavery is a nightmare of horror and 



150 HISTORICAL SKETCH. 

we are glad that Baptists were in the very fore- 
front proclaiming with pen, voice and influence 
against this infamy; that their ministers in their 
respective churches were found in many instances 
arrayed against the slave traffic, and not least in 
those early formative times were the Pittsgrove 
Baptists by an overwhelming majority against 
slave holding. 



CHAPTER XIX. 

ORIGIN OF THE BAPTISTS. 

THE Baptists differ from all other bodies of 
Christians by virtue of their prior antiqui- 
ty. They began their Church life under 
the direct ministry of the Lord Jesus, the Founder 
of the Church; and further, their collective unity 
began at Pentecost and their first assembly met in 
the city of Jerusalem, and their first pastor, or 
bishop, was the Apostle James, the brother of our 
Lord. 

The period of their beginnings is recorded by St. 
Luke in the Acts of the Apostles. Their com- 
mencement and origin is presented with forceful 
significance by the sacrd narrator whose personal 
knowledge, position and object of his statement is 
undisputed to the limit of his day. 

The story of the Baptists down the trail of the 
ages is the story of the Church militant in earth. 
The evangelist presents us with the actual estab- 
lishment of the Church in its two distinctive 
phases, as represented by St. Peter among the 
Jews, and by the Apostle Paul among the Greeks 
or Gentiles. 

151 



152 HISTORICAL SKETCH. 

The Apostolic statements to the churches, scat- 
tered in Pontus or Galatia and elsewhere to the 
"regions beyond/' are the authentic and trustwor- 
thy monuments of the true Church, all others to 
the contrary notwithstanding. 

The Baptists have lived and borne testimony 
during the various periods of the world's history 
since the "faith was once delivered to the saints/' 
The Baptists are the beginners, in fact, the pa- 
rents of absolute religious liberty, and wherever 
Christians have stood for those distinctive doc- 
trines so characteristic of the Apostolic Church, 
it is directly traceable to the teachings of the New 
Testament to which the Baptists are so loyally 
committed and toward which they look for 
counsel and direction in all matters of faith and 
practice, knowing no rules in spiritual matters 
save "Jesus only," whose commission is their only 
valid reason for their existence and the reproduc- 
tion of His life in the lives of His followers is their 
only aim in their endeavor for the extension of 
His Kingdom on the earth. Their marching order 
for the day is, "Go ye and make disciples in all 
the nations, baptizing them who believe in and 
upon the name of the Father, Son and Holy Ghost, 
for, lo, I am with you alway." 

To the Baptists wherever Jesus is that js the 
seat of all authority. Loyalty to the Lordship of 



THE PITTSGROVE BAPTIST CHURCH. 153 

Christ Jesus is their distinguishing fundamental 
doctrinal characteristic. With this cardinal truth 
they were enabled to endure those trials and cruel 
scourgings through the gloomy medieval days that 
followed the first apostacy until the Eeformation. 

The Baptists in common with all who love their 
Lord ever look forward to the coming con- 
quest and triumph of the truth "as it is in Jesus," 
and further long for the day when the uplifted 
Christ on the Cross shall triumph over the reign 
of sin in this sin-embruted world and the truths 
of His revealed Word shall find lodgement and 
expression in holiness in human hearts every- 
where to the glory of God. 

That the new creation by the Spirit shall effect 
a reproduction of the Christ-life in the believer, 
and the assemblies of Christians throughout the 
world shall be found to His praise in exalting the 
saving grace of His glorious Gospel in the emanci- 
pation of the sons of men from the thraldom of 
Satan. Who believe on His name and accept the 
inspiration of His Word and rejoice in His blessed, 
atoning redemptive works by His Incarnation. 

This has been the keynote of the Baptists down 
the trail of time while living in, but not of, this 
world. The clarion call of the Apostle to "Hold 
fast the form of sound words/' and to "keep 
the faith," by ever recognizing "one Lord, one 



154 HISTORICAL SKETCH. 

Faith, one Baptism/' "one God and Father of all 
men" who believe on His name for the remission 
of their sins and the cleansing through His pre- 
cious blood unto eternal life. Christ is all and in 
all to the believer. 

Xot uniformity or the so-called visible expres- 
sion of Christianity with its multitudinous exter- 
nals and accompanying dramatized, ecclesiastical 
observance, with its man-made ritualistic genuflec- 
tions and priestly claims of absolution, with its 
dead Christ and, still worse, lifeless ceremonialism 
on the man-made altars of stone, but on the con- 
trary the living, risen Christ, exalted at the right 
hand of God, ministering at the altar made not 
with hands eternal in the Heavens, who makes in- 
tercession by the power of an endless life before 
the altar, where no man hath ministered. It was 
then, in the Apostolic Church, and is now, in the 
modern Church, the same Jesus exalted to the be- 
liever who beheld his Lord with the eye of faith. 
Thus received, Jesus Christ became the Hope of 
glory to the believing soul whilst treading life's 
highway. 

This is the religion that filled the Baptists with 
freshness and vigor, enabling them to suffer hard- 
ship and all manner of persecution for Christ's 
sake. 

Those early Christians endured the leering 



THE PITTSGROVE BAPTIST CHURCH. 155 

sneer and flaunted jest of the so-called worldly- 
wise ones, who railed against them and boasted of 
their civilization while they claimed superiority 
over the indwelling spirituality of the saved man 
in Christ Jesus. 

The rise and fall of the man-made religions all 
became torpid within the limits of their mut- 
ably fixed influence. Which, alas! is but the 
sphere of the corrupt human nature, with all its 
remnants of inherited native barbarism which only 
too often give expression in shameless cruelty to 
the followers of Jesus. 

Baptists have ever been in the forefront of the 
army of the Lord in waging a battle against sin 
and the world-patterned, man-made, hierarchical, 
ecclesiastical, political organization established by 
legislative enactment under the guise of "the 
Church." Wherever a corporate society of Chris- 
tians have accepted the embrace of worldly sup- 
port for its maintenance it has invariably become 
enfeebled in its testimony and impoverished in its 
spiritual life and a standing menace to soul liberty. 

In every reign since the Apostolic days the so- 
called clergy of national churches have been the 
bitter opponents of spiritual freedom. From the 
first persecution when Claudius expelled the peo- 
ple (see Acts 18) down to the English reformer 
Wicklif and through all the immediate pre-refor- 



156 HISTORICAL SKETCH. 

mation era, and through all the subsequent peri- 
ods it has been the distinctive work of the na- 
tional clergy to engage energetically to stifle every 
attempt and thwart every movement of the peo- 
ple in their outreachings after God. Carey met 
it, Wesley suffered from it, Eaikes bore it, and 
Booth in his Salvation Army movement was the 
especial subject of their attack, every known great 
evangelistic effort in Colonial times, and especi- 
ally was it very marked in attacks upon the Bap- 
tists in Virginia and New England 

The State Church has always been the stair- 
bar to the moral and spiritual uplift of the peo- 
ple, and wherever the clergy of the State Church 
obtain there is a corresponding low grade spiritual 
life in the community, and a low moral tone 
among the people. 

If for no other reason and on general princi- 
ples, Baptists are opposed to the so-called union 
of Church and State. The limits of this little 
work will not admit or permit of any extended 
notice of Baptists further than to say that the 
Bible and the Bible only is the rule of faith and 
practice that all experience not agreeable to and 
in conformity with the mind of the Spirit as ex- 
pressed in the revealed Word is of no avail and 
all priestly pretensions of men are ignored. There 
is only one Priest unto God, the Anointed Jesus, 



THE PITTSGROVE BAPTIST CHURCH. 157 

the Divinely appointed Intercessor for all who call 
upon Him, regardless of racial distinctions, na- 
tional preferences or educational advantages. 

The religion of Jesus Christ is of the heart first 
and the intellect afterward. The reign of Jesus 
is in the life and the life of the professed Chris- 
tian that fails to strive to reproduce and reflect 
the Christ life is evidently radically out of har- 
mony with His teachings. Jesus said, Ye are the 
salt of the earth, but there is the accompanying 
warning about the salt losing its savor, etc. Here 
is the imperative need of the Christian self-ex- 
amination in the light of Jesus, recognizing this 
important truth. Baptists believe in the Gospel 
call and the personal response but not by a proxy 
or the well-intentioned but very sadly misguided 
and un-Scriptural substitution of a near of kin, 
or relative to stand sponsor. Here is the line of 
demarcation between the pedo-Baptists and the 
ana-Baptists. The separating point in all the 
doctrinal position, the one is of Eoman, the other 
of the Xew Testament. 

Baptists prefer to obey the Gospel, believing 
"obedience is better than sacrifice." Baptists^ ob- 
jection to infant baptism is not that they are in- 
different to the care and training of children, 
ever mindful that they are to bring their children 
up in the fear and admonition of the Lord, which 



158 HISTORICAL SKETCH. 

is a very decidedly different teaching to baptism. 
There is no reference in all the ISTew Testament to 
infant baptism, and in view of the Bible's declara- 
tion, it is not in me. Baptists believe it is un- 
warranted and contrary to the spirit and teaching 
of the revealed will of God. For this reason Bap- 
tists oppose this Soman Catholic rite. 

The doctrine of grace, of full and free salva- 
tion, the redemptive work of the Lord Jesus in 
His mediatorial office and the sanctifying power 
of the Holy Ghost, the authenticity and credibil- 
ity of the Inspired Word of God, the fellowship 
and comfort of Christian experience and the bless- 
ed assurance of a good hope through grace, and 
last, but not least, "that God so loved the world 
that He gave His only begotten Son," etc. 

Of Baptist contributions to literature and the 
science of history and the various movements for 
the moral and spiritual advancement of every age, 
in every clime. See Moscheim, Neander, Hase, 
Eobinson, Cathcart, Armatage, Chambers, 
Wilcox, Giffin, Bancroft, Chalmers, Cook, or 
better yet, attend a Baptist Church meeting, led 
in its devotional service by a spirit-filled minister 
of the Word, and a man will be a dull scholar in 
the school of observation who will fail to under- 
stand why Baptists insist and persist in the un- 
yielding position not to be "conformed to this 






THE PITTSGROVE BAPTIST CHURCH. 159 

world," while the Word teaches him he is to be 
"transf ormed by the renewing of his mind to prove 
what is the good and acceptable will of God." 

This, then, is the reason for the decidedly sep- 
arated and distinct Christian fellowship known to 
the world as the Baptists, that will co-operate 
with all who love the Lord Jesus and strive to 
reproduce the pleasure of His will in the Church 
for which He gave his most precious blood. Bap- 
tists are not prelatist or hierarchical or have they 
anything in common with the prelatical, ecclesi- 
astical institution that substitutes the theories of 
men for the "Word of His grace" in all things af- 
fecting His Kingdom on earth. 



CHAPTER XX. 

WHY BAPTISTS LEFT MASSACHUSETTS 

THE history and sufferings of the Baptists in 
Massachusetts during the early Colonial 
days is worthy to rank in the columns of 
history with their brethren, the Huguenots of 
France or the Waldenses of prior date, for their 
loyalty and sturdy, unflinching adherence to the 
Gospel of the Lord Jesus. The Puritans were un- 
mercifully severe and cruel. Their records show 
their dealings toward the Baptist folk to have been 
anything other than complimentary or commenda- 
tory which our Puritan admirers admit. The dark 
pages in the histor}^ of the New England Puritan 
Colonists and the offensive, aggressive part their 
ministry took in aiding and abetting the civil au- 
thorities in persecuting the Baptists is the dark- 
est blot on the Puritanic escutcheon, especially 
when we recall the reason assigned by the Puri- 
tans for their leaving their homes in the Old 
World and seeking in the New World a settlement 
where they could worship God according to the 
dictates of their consciences, freed and unmolest- 
ed from the hated clergy of the Established 

160 



THE PITTSGROVE BAPTIST CHURCH. 161 

Church of England that the wicked Kings James 
and Charles encouraged and supported in their 
clerical attacks upon them and their meetings. 

The Puritans, led by that hyper ultra-religious 
fanatic, Cotton Mather, meted out with double 
severity all manner of cruelty upon any and es- 
especially the Baptists who dissented or objected 
to their arbitrary intolerant authority and while 
it is claimed with some reasonable ground of sup- 
port that both Cotton Mather and Increase Math- 
er were men of unusual calibre for their times and 
possessed of many great and stirring qualities of 
character, yet with all this, they were in com- 
mon with their companions in error. Grossly 
vindictive and malicious in their unmerciful se- 
verity toward the Baptists. 

Cotton Mather was a superstitious bigot charged 
and sur-charged with all the malignant hatred 
characteristic of the fanaticism of his times. The 
Puritans railed against the Episcopal persecution 
of England and referred to the high-handed mis- 
rule of the Cromwellian tyranny and the stereo- 
typed asserted cruelty and atrocities of the Ko- 
man Catholic hierarchical institution of the pre- 
reformation period, but in all common fairness if 
history is to be believed and viewed from this en- 
lightened age, any of the so-called established 
hierarchical, ecclesiastical institutions of Europe 



162 HISTORICAL SKETCH. 

would pass muster with the dark night of Congre- 
gational tyranny of the Colonial days and especi- 
ally that period which followed immediately after 
the Puritans settled the Plymouth Colony. 

It were ever thus, said the sage, "Put a beggar 
on horseback and he will ride it to death," "Hu- 
manity, cruel Humanity, has served thy time in 
inhumanity." Human nature is the same old sin- 
embruted human nature, matter not if led by 
"Papist Bell or Protestant Cant." It is defiant and 
overbearing irrespective .of the merit or demerit 
of its religious opponent. Protestant and Catho- 
lic alike have been down the trail of the ages, 
guilty of cruelty and injustice toward their op- 
ponents. Little, indeed, need one point the fin- 
ger of condemnation at the other. Xo amount of 
apology can erase or efface the unholy course of 
procedure of the leaders in so-called religious 
persecutions which have ever been as unChristly 
as they were condemnatory and as unChristian as 
they are unwarranted in either parties. The dark- 
est pages of history have been written with the 
blood of Christians of every name and of every 
age. 

The English cooper, John Alden, it is claimed, 
was a Baptist, born of Baptist parents at South- 
ampton, 1599, in the Parish of "Holy Hood." 
His exact birthplace is claimed to have been at the 



THE PITTSGROVE BAPTIST CHURCH. 163 

"Ditches" and Bridge street. His name is more 
famous in the Courtship of Miles Standish than 
for any endeavor along Baptistic effort, while serv- 
ing as a magistrate in the Colony. John Alden's 
father and mother were claimed to have been con- 
nected with the little group of Baptist folk that 
finally became identified with the Baptist Church 
called later the East Street Baptist Church, and 
more recently the Polygon Baptist Church, South- 
ampton. (See "Newman Notes.") 

The Baptist settlers in New England were pub- 
licly whipped and their bodies frightfully mutil- 
ated, their noses were slit, their tongues were 
bored, their ears were cut from their heads, pris- 
on sentences of long term and banishments were 
of only too common occurrence, and added to this 
list of inhuman treatment, this hyper religious 
fanatical bigot, Cotton Mather, advanced to the 
forefront amongst his clerical colleagues in per- 
secuting the poor, helpless victims charged with 
being witched. Mather and his supporters in 
dealing with the delusion of witchcraft are con- 
demnatory in the extreme. 

The Baptists of Massachusetts suffered no lit- 
tle from their flagrant charges and many of them 
fled under cover of night from the Colony in or- 



In the Parish Church register of St. Michael, Southampton, 
England, under date of "Apprell 30, 1598," the burial of 
Rychard Alden occures, said to be the father of John Alden. 



164: HISTORICAL SKETCH. 

der to escape the awful torture of the stocks. 
They were driven out of their possessions to seek 
homes elsewhere in other Colonies. 

Among the number were some of the early 
Baptists who settled in South New Jersey. They 
were scattered far and wide, going even to the 
western and southern limits of the known New 
World in order to find shelter from the persecut- 
ing hand of the Puritan Colonists. 

The Eev. Obediah Holmes had suffered scourg- 
ing at the public whipping post in "ye towne of 
Boston." His son Obediah accompanied by John 
Cornelius were among the company that settled 
at Cohansey. Many other fellow travelers in dis- 
tress gathered and formed the Cohansey Baptist 
Church in 1690 

The New England Baptists seemed to have 
engaged at once in religious fellowship with our 
Irish Baptist folk from Clough-Keating, County 
Tipperary, Ireland, who had migrated from the 
Emerald Isle in 1665 with Sir Bobert Carr, to 
which reference has already been made. 

To those New England Baptists that have been 
mentioned might be added the families of the 
Beeds, Elwells, Cheesmans, Paulins, Wallaces, 
Champseys and Mayhews, all of whom were among 
the staunch and loyal worthy Christians who had 
suffered so much for conscience sake. 



THE PITTSGROYE BAPTIST CHURCH. 165 

Robert Semple, in his Eise and Progress of the 
Baptists in Virginia, refers to the Xew England 
Baptists being welcomed into the midst of these 
brethren of the old Dominion. 

THE BAPTIST MINISTERS. 

The early ministerial brethren of the early days 
of Baptist history in South New Jersey were men 
of strong and positive convictions. They, with 
rare exception indeed, were men of God of saint- 
ed life, who bore testimony in the face of a sin- 
ning world to the "'truth as it is in Jesus/ 3 They 
rejoiced in the Lord and gloried in the proclama- 
tion of the Gospel and possibly the Baptist min- 
ister who gave impress and standing to the Bap- 
tistic fraternity of his day was the Rev. Thomas 
Killingsworth who evidently was the nestor of the 
times among his brethren, a man of fine parts, of 
especial gifts, of great eloquence in pulpit utter- 
ance, who was instant in ministerial labor, and 
not only did he toil in the Master's vineyard, but 
he occupied a position of great responsibility in 
the civic life of his time. He held with credit 
and ability the high position of Chief Justice of 
the County, a no small office in those Colonial 
days. His influence and authority extended over 
a very wide territory. He was born at Xorwich, 
England, and received a classical training, and 



166 HISTORICAL SKETCH. 

notwithstanding his English ancestry and birth 
he was in full accord and sympathy with the Co- 
lonial spirit of that remarkable formative era of 
our history. 

There were other men of God who though not 
so gifted and blessed with scholastic advantages 
as Brother Killingsworth, yet they wrought loy- 
ally and faithfully in the ministry of the Gospel. 
Space will not admit of all the names worthy of 
mention, but there were some who stood out on 
the quarter deck of their day and scanned the Gos- 
pel ship from "stem to stern," and lent hands to 
steer clear of the submerged shoals of atheism, 
agnosticism and ITniversalism, which was only 
too painfully in evidence in the early days of our 
Colonial history. Brethren of strong and striking 
worth who led in the work, were the Eevs. Brooks, 
Eelsey, Smalley and Buttcher, whose names are 
written above and shine with lustre in that great 
galaxy of the redeemed of our God. 

The ministry of the Bevs. Jenkins, Kel- 
sey, and Smalley, had more directly in charge 
the work at Pittsgrove, the Church whose his-' 
tory and organization form the subject of this 
narrative. All of these fathers in Israel labored 
with untiring zeal and fidelity. They were the 
pioneers in mission effort in Pittsgrove and vi- 
cinity. They labored heroically, suffering many 



THE PITTSGROVE BAPTIST CHURCH. 167 

inconveniences for the Lord Jesus and the ex- 
tension of His Kingdom on this field. During the 
early times of 1729 to 1747 those men of God en- 
dured hardships as good soldiers of Jesus Christ. 
Through wintry blasts and summer sun they her- 
alded the Gospel of a full salvation to perishing 
men. These servants of God labored with the 
Church either in pastoral relation or in minister- 
ial oversight until it became a duly organized and 
constituted independent Church of Christ in 1771. 

Bro. Henry Smalley served in Cohansey Church 
forty-nine years. 

We have noted that the Eevs. Kelsey and Smal- 
ley and other brethren had labored during the 
formative days of the Church history and prior to 
its organization into an independent Gospel Bap- 
tist Church, which at its recognition called Eev. 
William Worth immediately after his ordination 
to its pastorate which took place May 16th, 1771. 
Mir. Worth served until 1793, a period of twenty- 
two years, with varying changes of doctrinal be- 
lief. 

The next pastor was Eev. Willard Bacon, who 
was ordained and settled in the pastorate after 
laboring with the Church for a period of two 
}^ears. His ordination took place August, 1829. 
His labors were efficient and much esteemed and 
extended over four years. 



168 HISTORICAL SKETCH. 

The third pastor, Eev. William Pollard, who re- 
mained about one year. 

The fourth pastor, Eev. John S. Eisenbray, be- 
gan in October, 1837, and extended until March, 
18-12. This pastor was noted for his staunch 
temperance views and his missionary efforts in 
neighboring communities. 

Fifth pastor, Eev. Charles Kain, began his min- 
istry spring of 1842 and closed December, 1846. 
Bro. Kane's ministry was marked by gracious in- 
gatherings and the building of the brick church. 

The sixth pastor, Eev. William Brown, began 
his labors March, 18-17, and closed March, 1850. 
During Bro. Brown's pastorate the Church built 
a new dwelling on the parsonage. A gracious 
spirit prevailed during this pastorate. 

Seventh pastorate, Eev. Abel Philbrook began 
his ministry 1851 and closed February, 1854. 

Eighth pastor, Eev. Daniel Kelsey began his 
pastorate May, 185-1, and labored for ten years. 
Daniel Kelsey was the grandson of the Daniel 
Kelsey who had labored with the Church in its 
early days, and almost one hundred years had 
rolled around between the pastorate of Daniel 
Kelsey, Sr. and the grandson. Many marked 
changes had taken place in the national, moral 
and spiritual life of people during the interval. 

Ninth pastor, Eev. A. A. Still began his labors 



THE PITTSGROVE BAPTIST CHURCH. 169 

October, 1864. His ministry was richly blessed 
and continued nearly three years. 

Tenth pastor, Bro. Levi Morse began his first 
pastorate in 1867 and rendered a very efficient 
ministry. His life and labors are well and favor- 
ably regarded. His first pastorate closed 1871. 

Eleventh pastor. Rev. Charles A. Mott began 
his ministry in 1871, and closed 1874. 

Twelfth pastor. Rev. Morgan Edward. August 
1, 1874, and closed December 17th, 1874, in 
order to devote his life to evangelistic work, for 
which he was so singularly fitted and qualified. 

Thirteenth pastor, Eev. Levi Morse, who began 
his second pastorate April, 1875, closed May, 1878, 
with blessed results to the Church and commun- 
ity. 

Fourteenth pastor. Eev. John J. Eeeder began 
his ministry July 6, 1878, closed October, 1880. 

Fifteenth pastor, Eev. Thomas Denchfield ac- 
cepted the work as a stated supply. Pastor for 
one year, May, 1881 to May, 1882, and did a very 
effective work. 

Sixteenth pastor, Eev. John W. Taylor began 
his ministry April, 1883. Owing to ill health he 
was compelled to resign, and closed his labors No- 
vember, 1883, much regretted. 

Seventeenth pastor, Eev. Charles D. Parker be- 



170 HISTORICAL SKETCH. 

gan December, 1883, and closed a very acceptable 
ministry in December, 1885. 

Eighteenth pastor, Eev E. Bassett Moore be- 
gan September, 1886, and closed January, 1888. 

Twentieth pastor, Eev. L. Myers began May, 
1888, and closed September, 1896. It was during 
the pastorate of Pastor Myers the present hand- 
some auditorium was erected, and the removal so 
satisfactorily effected from the "Old Brick Meet- 
ing House" that had become unsuited to the de- 
mands and needs of the growing congregation. 
Much credit is due Pastor Myers for his heroic 
faith and business ability in effecting the work of 
erecting the handsome structure with its large 
seating capacity. Pastor Myers left a large place 
in the affectionate esteem of the Church and com- 
munity for his work's sake. 

Twenty-first pastor, Eev. Frank H. Farley be- 
gan his ministry April, 1897, and closed July, 
1901. This pastorate was effective in evangelistic 
endeavor, resulting in a large ingathering. 

Twenty-second pastor, Eev. Benjamin Gr. Parker 
began his labors October, 1901, and continued un- 
til April, 1904. Bro. Parker's labors were of 
wide influence and many letters were granted to 
form other interests. 

Twenty-third pastor, Eev. C. William Diebert 
began June, 1904, and closed August, 1909. Pas- 



THE PITTSGROVE BAPTIST CHURCH. 171 

tor Diebert labored with much acceptance, and 
during his pastorate the new and commodious par- 
sonage was erected, and a revival of great power 
was enjoyed. 

Twenty-fourth pastor, Eev. William W. Bullock 
began his ministry June, 1910, and closed April, 
1911, owing to ill health. Bro. Bullock endeared 
himself to the Church, but "fell on sleep" soon 
after relinquishing the pastorate. 

Twenty-fifth pastor, Bev. Joseph Breen began 
his ministry, November, 1911, and closed Decem- 
ber, 1913. 

Twenty-sixth pastor, Bev. Joshua E. Wills, 
D.D., began his ministry May, 1914. During this 
ministry the Lord has graciously blessed the pas- 
tor and people in a revived work of grace in the 
spiritual life of the Church and improvements 
have been effected in the auditorium and parson- 
age. The young people and juniors have been ef- 
fectively organized. 

The •author would gladly, if space permitted, 
name the worthies who labored with the Church 
with such fidelity and acceptance, both in its offi- 
cial board and in the active duties of the Church 
membership in the "days of yore," and have since 
joined the great company that "fell on sleep." 
Yet we feel constrained to refer to some of the es- 
pecially noted travelers Zionward who bore the 



172 HISTORICAL SKETCH. 

"heat of the day" and have left fragrant memories, 
as refreshing as the dews of the morning along 
the trail of the Church history : John Mayhew, Sr., 
Hosea Sneathen, John Coombs, Samuel Brick, 
Jacob Eiwell, William Brick, Samuel D. Hitch- 
ner, Charles F. H. Gray, Israel Morgan, Sisters 
Eachel Birch, Margaret Elwell, Ehoda Dubois, 
Lydia Coombs, May Cook, Sarah Longshore, Ann 
Sanders, Lydia Paulin, Ehoda Mulford, Hannah 
Walter, Ann Lawson, Hannah Banks, Eachel 
Eichman, et al. 

Sainted men and women who will shine in the 
glory in bright array forming a glorious galaxy 
about Him whom they loved and served whilst 
journeying Zionward, and have through the re- 
deeming grace of the Lord Jesus washed the gar- 
ments in the blood of the Lamb and have their 
names written in the Book of Life. "And they 
shall see His face, and His name shall be in their 
foreheads." 

"The grace of our Lord Jesus Christ be with 
you all. Amen." 

THE PRESEXT PASTOR AND OFEICERS 

Pastor, 
Pastor, Eev. Joshua Edwin Wills, D.D. 



THE PITTSGROYE BAPTIST CHURCH. 173 

Church Clerk, 
Warren Schaffer. 

Board of Deacons, 
Harry P. Gray. William K. Kichnian. 

Benjamin Bassett. George Johnson. 

Warren Schaffer. Joseph Moore. 

Trustees, 
Isaiah Hawn. Isaac Tarpine. 

Cerio Miller. Benjamin Bassett. 

John Busby. George Afferback. 

Church Treasurer. 

Harry P. Gray. 

Financial Secretary, 

Mrs. Sadie Watson. 

Organist, 

Miss Gertrude Bassett. 

Superintendent Sunday School, 

Mr. Isaiah Hawn. 

President of the Perseverance Band, 

William C. Hawn, Esq. 

President Young People's Association, 

Mr. Earl Busby. 

President of the Missionary Society. 
Mrs. Alice Miller." 

- President Junior, 
Miss Mabel Bobbins. 



174 HISTORICAL SKETCH. 

Sexton, 
George Thompson. 

Committee in Charge of Cemetery, 
Benjamin Bassett. George Johnson. 

President of Cemetery Company, 
Harry P. Gray, Esq. 

A service of -unusual interest and patriotic fer- 
vor was conducted in the Pittsgrove Baptist 
Church on Sunday evening, July 4th, 1915, by the 
pastor, Eev. Joshua E. Wills, D.D. The program 
was as unique as it was interesting and instructive, 
and as patriotic as it was devotional. 

The service opened with the singing of the Na- 
tional Anthem, "My Country 'tis of Thee/' follow- 
ed by prayer, offered by the pastor; reading of the 
Scripture; singing hymn, "0, God our help in 
ages past"; sermon, delivered by the Pastor, on 
"Our Great Heritage, America." Then followed 
the exercises of a Flag Drill by a company of 
young ladies. 

The items of especial interest were the follow- 
ing : A table used by General George Washington, 
on the table a battle flag of the Civil War, on the 
flag a rare old copy of the ("Breeches") Bible, 
printed in London, England, in 1610, on the Bible 
was placed a candle stick and the candle, both tak- 



THE PITTSGROVE BAPTIST CHURCH. 175 

en from the ill-fated Battleship "'Maine.*' At a 
given moment a young lady lit the candle while 
the congregation assisted by an augmented choir 
and orchestra rendered "Star Spangled Banner.'* 

The pastor read the address delivered by his ex- 
cellency, President William H. Taft at Washing- 
ton, D. C. Saturday, March 23d, 1912, at the 
"Maine Memorial Exercises.*' Dr. Wills was pres- 
ent on that occasion as the special invited guest of 
the United States Government, and was assigned 
a place by the Navy Department, because Dr. 
Wills was said to have been the only known living 
minister of the Gospel related to the unfortunate 
men of the ill-fated Battleship "Maine/' Albert 
Wills, who lost his life aboard the "Maine" was 
Dr. Wills's nephew. 

President Taft presented the manuscript to Dr. 
Wills: also sent a personal letter. 

The Breeches Bible used on this occasion is 
worthy of attention, in connection with this old 
historic Church and its unique patriotic service. 

General George Washington was obligated a 
Master Mason on a copy of the (Breeches) Bible. 
The initiation of George Washington took place 
in Xew York, while the officials were on a visit. 
General George Washington was a member of the 
Forty-sixth British Regiment, the officers of which 
instituted Antiquity Lodge which received its 



176 HISTORICAL SKETCH. 

charter from Ireland, and the Lodge is said to be 
the oldest Masonic Lodge in Canada. Both the 
Lodge and the Bible are at Montreal. The Lodge 
was composed in its early history principally by 
the officers of the aforesaid regiment, while quar- 
tered in Montreal, Canada. 



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